the aduantage of the Romish cause and sayth that hereby wee may see what a perillous thing it is for Lay people to read the Scriptures But with his leaâ—e hereby we may see what a filthie heart and vile estimation popish doctors haue of the holy Scriptures who hearing their disciples thus horribly blaspheme them and God in them do 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 songes of Salomon yea rather how vngodly and wanton seeme they to bee in the outward face rather teaching and prouoking I craue pardon of all Christian cares Wantonnesse then godlinesse and what can the vnlearned finde or vnderstand in many sentences any 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 hee is all that booke You haue heard how the proueâ—bes were disgraced in the glosse vpon the decretalls and here the Canticles Now that Salomon may not haue one book left in credite Heskins i Vide approbationem laudem huius autoris libri apud Possev in appar sacro to 3. lit T. verbo Thomas Hardingus 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 goodly 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 holde also to be canonicall scripture and some of them to be Salomons hee sayth that The booke of Ecclesiasticus seemeth to haue such vnseemely wordes in it as an honest man would bee ashamed to speake them and I also sayeth hee would bee ashamed to write them if they were not Scripture l Heskins a little after in the same chapter If the wordes bee as immodest as hee pretendes they bee then why doe they holde such a booke to be Scripture and if they holde it to bee 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 aunswere in the meane time I go forward Not longe after comes Hosius 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. Pronuntiamus non verbum dei sed scripturam pendere ad authoritate testimonio approbatione Ecclesiae quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate coÌ„probata The word of God of it selfe doth not but as it is written in the Scriptures it dependeth on the authoritie testimonie and approbation of the Church and it ought no otherwise nor no further to bee esteemed the worde of God then as farre foorth as it is approued by the authority of the Church Lo what doctrine here is for hence it followeth that therefore if the Church should not allowe the newe Testament it were not scripture Put all these together and then it will soone appeare how pitifully this wound is healed Nay further if the time and present occasion would giue leaue to looke into their latter and moderne writers wee should see by the last and latest of all this wound is so farre from being healed that it rankles further and deeper euen like an incurable leprosie that cannot bee healed but let it suffice to name some of the Authors and referre the learned Reader to them n Pistoriuâ— cont Mentz disp 1. Stapleton lib. 9. doct princip cap. 14. Bellar. tom 1. Controv. 1. lib. 4. cap. 4. Fran. Agricola de verbo dei scripto non scripto cap. 7 cap. 9. Perouu de incertitudine c. scripturaruÌ„ And let vs go forward to another wound They taught the People in olde time namely for two or three hundred yeares past that Images were good laye mens bookes and euen then when they denied them the scripture as vnfit for them and obscure dangerous for seducing them to heresies were Images allowed and coÌ„mended vnto them as good meanes of Instruction 13 The seaueÌ„th wound Images are good laye mens bookes Some three hundred years ago liued a Frier called Gulielmus Peraldus learned for that time and well approued o Guliel Peraldus ord praed postea Epistola Lugdunens scripsit inter alia summa virtutuÌ„ vitiorum pervtilem illaÌ„ quidem coÌ„modam concionatoribus quae saepius est recusa haec Possev appar sac to 1. lit G. 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 laye men p Guliel Peraldus Summa virt vit tom 1. cap. 3. vt scripturae literae sunt Clericorum sic scriptura sculptura literae sunt laicorum Lo here how Images are associated and ioyned with the Bible Search the scripture saith Christ look on them and on Images sayth the Pope how readest thou saieth Christ what seest thou saith the Pope It is written sayeth Christ it is painted and grauen sayeth the Pope thy worde sayeth Dauid is my light not the golden Châ—rubins but nowe sayeth Poperie euen in the newe Testament the scriptures and Images are laye mens lights What a wronge 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 Penitentiarie 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 men c. 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 moral theolog casuum consci tom 2. cap. 90. art 18. pag. 609. Imagines poni â—n Ecclesijs vtile est ad charitatem erga deum sanctos fouendam augendam c. ad fidem conseruandam cum Imagine babeantur pro libris his qui literas ignoraÌ„t ex quibus ducuntur in cognitionem memoriaÌ„ imitationem diuinorum c. Brixiae 1598. Lo here this doctor who heing Penitentiarie is by his place
years y Vide Corpus Iuris Canoâ—ici iussu Gregorij 13. recognitum editum Lugduni 1591. and there stand the very same words 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 and shamelesse in the doers in as much as in the same newe 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 z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum sed ad Canonicas sacras Scripturas referenda est Corp. Iur. CaÌ„ edit 91. in additione ad dist 19. cap. 6. and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeere after his daies To conclude this point let wise men obserue here this point how vnwilling the Romish Church is to ameÌ„d or alter any thing especially if it concern Gods honour and not their own free-hold els why should they maintain that blasphemie in the Rubrick and title of the Chapter which in the bodie of the Chapter they condemn But well doe they know that manie a man reades the contents of books and chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonorable 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 This doth but make them equall and that may bee thought no great wound in that Church but shall wee see a deeper and more deadly namely where the authoritie and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Distinction the Pope alleadgeth for good doctrine and canonizeth for a lawe 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 â—oly Scriptures that is from Gods mouth a Vide Decret dist 40. in appendice ad cap. 6. Et reuera taÌ„ta reuerentia apiceÌ„ praefatae Apostolicae sedis omnes suspiciunt vt nonnullam sanctorum Canonum disciplinam antiquam Christianae religionis institutionem magis ab ore praecessoris eius quà m a sacris paginis paternis traditionibus expetant Illius velle illius nolle tantum explorant vt ad eius arbitrium suam conuersationeÌ„ ipsi remittant aut intendant Haec in Corp. Iur. Canonici editionis Lugdun 91. in 4. And certainely allmen 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 Christian religion rather from the mouth of the Bishops of that Sea then either from the holy Scriptures or the olde traditions all they care for or seek after is what hee wil and what he will not that so they may conform themselues and frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is here the discipline nay the religion it selfe of christianitie is sought for rather at the mouth of the Pope then at Gods mouth in the 10 The fift wound not healed holy Scriptures and all that a Christian man cares for is not what God but what the Pope will and what he wills not and according to that are they to frame theÌ„selues Is this a doctrine â—it to be inserted in the popes lawe Is this the holy and the onelie 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 hereticke let who will bee the Catholicke but if a true Catholicke ought to holde the doctrine of the Scriptures and to depende vppon the mouth and reuealed will of GOD then woe bee to that Church and religion that reacheth wee maie rather depende on the Popes mouth then on Gods But some will say this is healed Nay alas they be so farre from that 10 The fift wound not healed that contrariwise for ought that I knowe this is not be found in the elder editions but I am sure it is in the latter and last of all set forth by speciall authoritie from the Pope from whence also I cite it at this time Thus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondly that they are of greater authoritie then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquitie will neuer be full and therefore shee goeth one steppe higher in this impietie and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnless he by his authority giue them strength they are not of credit nor necessarie to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their wordes 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 decretall is in these words b Vide Decretal lib. 2. tit 23 de praesumptionibus cap. 1. sicut Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis habentur originaliter in c. 26. Sed quia textus hic est canonizatus facit fidem inducit necessitatem sicut si editus â—uiÌ„sset a Papa quia omnia nostra facimus quibus nostraÌ„ autoritateÌ„ impertimur Glossa Obserue heere that the wordes of the Text are not the words of the Pope but of SALOMON in the Prouerbes the sixe and twentith Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holy Scriptures are therefore of credit to be beleeued because they are allowed authorized by the Pope being so by him authorized they are of as much authority as if the Pope himself had been the Author of them Therefore it is of credite and implyeth necessitie of beeing belieued or it bindeth as stronglie as if it had beene pronounced or vttred by the Pope because wee make all those things as good as our owne vpon which we bestowe or impart our authoritie The high and holy God that is the Author of the holy Scriptures bee mercifull vnto vs in hauing anie thing to doe with this vnchristian blasphemie and graunt that wee may not anie waie communicate with their sinnes not haue fellowship with this wicked worke of darkenesse The Impietie and Atheisme that lyeth
shall giue thee daily allowance of meate if thou wilt promise mee heereafter to hurt no hodie the wolfe bowing his heade aunswered by signes that hee woulde Yea but then sayth Francis Brother Wolfe giue mee thy Francis bids his brother wolf giue him his hand and faith that hee will performe his order faith and credit that I may beleeue thee and the wolfe presently lifted vp his right fore-foote and layed it in Francis his hand therby giuing his faith that he would performe it Then Brother Wolfe sayth Francis I command thee in the name of the Lord Iesus that thou go with me into the Citie and there feare not to make peace in the name of the Lord the wolfe forthwith followed him as meeke as a Lambe So comming into the Citie all the people togither with the Magistrates being assembled S. Francis made vnto them an Brother wolfe standeth by whilst S. Francis preacheth to the people excellēt sermon the wolfe being by which being done he sayd to them these words This brother of mine this wolfe that standeth here hath promised me vpon his promise hath giuen me his faith that hee will be friends with you and doe no more hurt prouided that you shall dayly giue him an allowance and portion of meate which if you doe Francis is surety for his brother wolfe to the towne for your partes then I will bee suretie for my brother Wolfe that he shall perform the conditions on his part required Then said S. Francis Brother Wolf it is reason that as thou did before so here before all this people Brother wolfe giueth his faith againe thou giue me thy faith againe that thou wilt keep the couenants on thy part and the wolfe immediately lift vp his right fore-foot and laid it in the hand of S. Francis his suretie in the sight of all the people and so gaue his faith againe and then all the people shouted and wondred and praised Christ for sending S. Francis amongst thē by whose merits they were deliuered frō the cruel wolf And from that day forward the people Brother wolfe liueth in the towne takes his meate at the dores to the wolf wolf to the people performed their couenants made by S. Francis the wolf liued 2. years after FRANCIS was gone and went vp and downe the streets and tooke his meate from door to door hurting no man and was well and daintily fed and there was neuer so much as a dog that barked at him And at last after 2. yeares Brother Wolfe beeing stricken in Brother wolfe dieth is lamented yeares dyed for whose death the Citizens did very much lament Heere is a miracle worth the marking Now let all Huguenots and Heretickes shewe such a miracle in their religion no no they neuer can doe it And no maruell for Iesus Christ who is the King and 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 Iesu typicè 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 bee saide to all this are not these wide and wofull wounds Oh! but they are healed I may answere as the Prophet doth Were they ashamed when Ierem. 7. 12 they had committed abhomination Nay they were 18 The ninth wound not healed not ashamed For whereas this booke was written aboue two hundred yeares agoe by Bartholomeus Pisanus a Franciscan Frier it was not then only suffred to passe to publique viewe 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 newe edition is at Bononie in Italie 1590. is dedicated to a Cardinal in this editiō is all that I haue alleaged and haue not taken ou◠nor reformed one worde of all these euilles nor of many more which do so directly disgrace the merits of CHRIST IESVS onely 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 newe bookes who will and he shall finde this to be true wherefore the conclusion is that this wound is farre from being healed Let vs then go forward and see if wee can finde one wound healed 19 The tenth wound The Pope may giue Indulgences for 20000. yeers grant men power to redeeme soules out of Purgatory in the Romane Church Two or three hundred yeares agoe the Popes Indulgences did growe to that height of rotten ripenesse that all men of vnderstanding euen of his owne broode were ashamed of it and manie a one of the wiser sort euen in these mystie times did see and laugh at the nakednesse of Poperie in that poynt the excesse whereof grewe 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 hundreth yeeres agoe and another not much differing from it some 130. yeares ago printed at Rome containing a catalogue onely of those Indulgences belonging to the parish Churches of Rome amongst which they say are 7. principall let vs but consider of some fewe y He that wāts this booke let him looke in Hospinian de Templis lib. 2 c. 28. pag. 348. edition is Tigur 603. where he shall finde both mention of the book a particular recitall of a great part of it In the Laterane Church it is graunted thus by Pope Boniface If any Pilgrime come for deuotion to this Church hee shall be absolued from all his sinnes And in the Chappel there called sanctum sanctorum there is full and true remission of all sinnes And one daie in the yeare which is the daie of the dedication of the Church there is full remission of all sinnes both à poena culpa and this Indulgence is so certaine sayth the booke that when the Pope first pronounced it the Angells Angels say Amen to the Popes Indulgences but they shold first proue y◠God saith Amen to them for els the Angells will not vnlesse it bee the euill Angells in the hearing of all the people sayd Amen 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 all sinnes both à poena culpa dying in that state cannot be damned And certainly he that for the obtaining therof wil not take the pains to visite that Church one daie 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 yeers and hee that with deuotion goeth vp Saint Peters stayres hath for euery steppe seauen yeeres of pardon Surely purgatorie paines are not so fearefull as they beare the world in hand if going vp two and twentie steps may purchase releasement of a hundred fiftie yeers thereof And if these seeme too little Alexander the Pope like a liberall Lord opens his treasure and giues to euery steppe a thousand yeares So that now there is not a Papist in the world that needes to be in Purgatorie one daie except hee will For for going vp XXij thousand yeers of pardoÌ„ graÌ„ted for going vp 22. steps If the Pope say true in this no Papist need to come in Purgatory twentie two steppes with deuotion hee may be released out of Purgatorie for two and twentie thousand yeeres and I hope they do not think the World will last so long and Purgatorie they saie ends with the World Further whosoeuer will go through the 3. doores Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall be as free from sinne â—â— when he was newly baptized Oh what a great power the Pope hath who can giue power to another so easily to deliuer soules out of purgatorie How easie purgatorie might be emptied by Popish doctrine of the Laterane Church shall bee as free from all his sinnes as hee was the houre hee was baptized Likewise at the Altar in Saint Peters Church there be xiiii thousand years of pardon and deliuerance of one soule out of Purgatorie And in the Church of Saint Lawrence whosoeuer visiteth that Church euerie Thursday for a yeare and â—ittes vpon the stone whereon Saint Lawrence was broyled shall deliuer one soule out of Purgatorie And in the Church of Saint Iohn at the gate called Porta Latina a man by either saying a Masse or causing it to bee sayde may deliuer one soule out of Purgatorie Are these true then why is there one soule left in purgatorie or else where is the charitie of the Papistes which they so much bragge of seeing so easilie they may deliuer so many thousands soules out of purgatorie in one yeare Certainely if these bee true as they be written then granting that there is a purgatotorie it might soone be emptied But if it be false and fabulous and friuolous and hath no other ende but to mocke poore people and to sucke 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 of a fewe but euen all since Boniface the eight Thus wee haue searched deepe into a foule and filthie wound Now what remaines but to see if it bee healed yet or no 20 The tenth wound not healed but groweth more desperate deadly to this day But alas Babylon will not be healed for as they feared not to put these trickes vpon the people 100. and 200. yeares agoe in the times of superstition so haue they presumed euen still in these dayes of light to do the like And as the whore is shamelesse in her sinne so is this whore of Babylon in her impietie for shee hath not at all amended this enormitie nor in any sort reformed it but rather lets it growe from bad to worse For euidence wherof let any man read Onuphrius Pauvinius z Vide Oâ—uphrium Pauuinium de praecipuis vrbis Romae sanctiorious basilicis quas septem Ecclesias vulgo vâ—cant Colon. 1584. passim who not past 24. yeares agoe hath written with publike authoritie a booke to this verie purpose of the seaueÌ„ principal Churches of Rome and of the Indulgences belonging to them wherein all that is deliuered before is auerred and much more added some part whereof I would put downe saue for that it may bee reserued to a further purpose and fitter opportunitie And for better euidence that as 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 voiages of Seigneur Villamont a Les voyages du St de Villamont diuisez eâ— trois livres derâ—iere edition reueuce augmentee c. A. Aâ—raâ— 16â—5 vide inter alia librum 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 hee saith blessed by being partaker of all the Indulgences thereto belonging and hauing ascended those holy staires to euerie steppe whereof belong so manie thousand yeares of pardon after all returning home at last much poorer but nothing wiser then hee went hee wrote a booke of his voiage and pilgrimage to Ierusalem and taking Rome in his way hee describes at large the Indulgences granted of olde and at this day in force to the Churches in Rome Which booke being written in French whoeuer list to reade will soon confesse that in this wound the Romish Babylon is not yet healed 21 The eleueÌ„th wound Granting of Indulgences thousands of yeares deliuerance of Soules out of purgatory to Beades Meddalls Crosses Pictures and such like toyes being blessed and hallowed by the Popes holy hands And herevnto I will adde another wound because it is so neere to this in popish consanguinitie The wiser sort of Popes and the rest of the craftier politicians in that hierarchie perceiuing that all the Nations of the earth many of them being so farre distant could not come to their market of Indulgences being kept in Rome therefore least they should lose their trafficke into those parts they deuised away that seeing a greate part of the worlde could not come to Rome Rome should send to them To which ende out of his bountie and spirituall liberalitie for the incredible good of mens soules the Pope ordained that certaine Crucifixes and Meddalls and Agnus dei b The principall of all these toyes is the Agnus dei which euerie one may not make but onely the Pope nor hee alwayes but onely at Easter nor at euerie Easter but the first next his entrance and euerie seauenth Easter after nor of any matter nor in any manner but preciselie of such simples and with such ceremonies as are prescribed for that purpose which together with the prayers or rather coniurations then to bee vsed are to bee seene in the booke called Caeremoniale pontil lib. 1. And hee that hath not that booke let him looke in the CoÌ„mentaries of Peter Mathew vpon the Constitutions of Gregorie the 13. Constit the 1. holy Graines beads other such Iewels should be first consecrated and hallowed by the hands of his Holinesse and haue all the holinesse powred vppon them that hee canne spare and further
all to hell on the euening before good-Fryday p Vide Bullam Coenae inter Constitutiones PontificuÌ„ Roman pag. 883. In Constit 13. Sixti 5. Consueuerunt Rom. Pontif. praedecessores nostri c. Nos igitur vetustum solennem hunc morem sequeÌ„tes excommunicamus ana thematizamus exparte Dei omnipotentis c. quoscunque Vssitas Wiclyfitas Lutheranos Zuinglianos Calumistas omnes alios haereticos â—orumque fautores receptores libroruÌ„ lectores c. we for recompence the next day morning in euery Church chappell of this kingdom many places more pray for the conuersion saluation of him and al his sect q See one of the prayers apointed by publicke authoritie in the common prayer booke for good-Fryday and so by Gods prouidence it falleth out that our publick praier for them is the same or the next day when they haue publikely cursed vs and this is the facte of the whole Church in the publick liturgy appointed of old stil confirmed by authoritie Therefore 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 their cursers is yâ— church of God Let them therfore stil go on in cursing if they needes wil but let theÌ„ take heed least as they loue cursing so it come vnto theÌ„ as they clothe themselues with cursing like a garment so it come into their bowels like water and like oyl into their bones r Psal 109. 17. 18 we coÌ„trariwise let vs not be wearie of well doing let vs follow that blessed Peter whom they pretend to follow but do not vnlesse it be in denying Christ whose blessed counsell is Render not euill for their euill nor curse for their curse but contrariwise blesse knowing that we are therunto called that we should be heires of blessing s 1. Pet. 3. 9 thus doing we haue Peters owne testimony against them 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 her heere many things might be pressed I wil but point at them 1. That it is the property of a holy man to wish aboue all things the spiritual 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 eternall 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 worthie their praiers and worthy of their pains Heerin Gods children are like to God their Father who wishing good to his people crieth out Oh that there were in them not the skill to rise in this world and attaine the honours ease of this life but a heart to feare my Commaundements that so it might goe well with them and theirs t Deut. 5. 25 God wisheth no trifles to his children But oh sayth God that Israel were healed and oh sayth Israel that Babylon were healed Thus do God and good men accord in their wishes Learn thou here thy duty if thou be Gods thou wishest for and prayest for and seekest for many things for thy children and thy friends thy wife and family Thou clothest them feedest them prouidest for them else thou art worse then an Infidell and preferrest them and much more but all this is for the bodie But canst thou say from a good conscience I woulde haue healed their spirituall diseases I haue heartily wished and faithfully endeuoured their saluation This is to be a true friend a true father a worthy husband and a good wife happie they that haue such friends neere them 2. Obserue further they seeke the saluation euen of their persecutors so doth alwaies the holy man Paul was put in prison the gayler tormented his body and Paul healed and saued his soule w Act. 16. 24. to the 35. Many a sinner is made a happie man by his prisoner the Martyrs oft times by their patience their praiers holy instructions conuerted their executioners and tormentors As in the former point a holy man is like to God so herin to Christ who when Iudas and the Iewes were conspiring his destruction the same houre was ordaining the holy sacrament and establishing the meanes of their saluation x 1. Cor. 11. 23. c. Thirdly Israel liues in Babel would gladly haue her as holy as themselues wee would haue healed her It sheweth the excellency of the nature of holy things they are fire not in the flint hardly bet out but in the bosome that will not be concealed A man is not couetous of them He is indeede greedie to gaine them but not to keepe them secret and to himselfe as in worldly things wee are nay he desires and ioyes to impart them to others and it is the ioye of his heart to see others as good or better than himselfe Woulde God sayth Moses all Gods people were Prophets and Paul wished from his heart not Felix the president and Agrippa the king alone but that all that hearde him were like him not a prisoner and in bonds but in grace and goodness z Act. 26. 29 Hardly shall a man heare such voices in the world I wish others were as rich as I as high as I as learned as I as much in credit and fauor as I. No these things make men base and seruile self-louers and priuately minded but grace and holinesse is of a royall and excellent nature and inlargeth the heart wherein it is with such loue to other men as nothing more contents him that inoyeth it then to make others as good as himselfe Lastly where it is sayde they woulde haue healed the Babylonians with whom they liued see what a good neighbour a holy man is he comes he dwelles he soiournes in no place but hee seekes the good of it Lot would gladly do good in Sodom if hee can doe none at least his righteous soule shall be vexed for their sinnes a 2. Pet. 2. 8 Israel soiournes in Babel and had rather be awaie yet while they be there they will cure her if they can and if she cannot yet Babell shall therby knowe that Israel was amongst them Thus the whole shyre and parish shall fare the better by one good man dwelling among them Hee comes no where but presently hee considers what that people wants what is their disease what he may do to heal them or any way to help them he comes no where but he leaues behinde him signes of his goodnesse monuments of his holinesse and a sweet sauour of his vertues Thus euery
there is any hope of life then how may anie man forsake the soule that is pretious and 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 anie hope of curing and conuerting him Heere is condemned the practice of two sorts of men amongst vs. First such as be now tearmed of the separation formerly and 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 couenant and communion of their owne deuising these men haue made a grieuous rent and giuen a deepe wounde into the peace of our Church they vse this place and others like against vs say We 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 and being of a Church what book of Canonicall scripture receiue we not what holde wee 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 wee in our Church that ouerthrowes the being of a Church what is necessarily required to make a Church that we do want Do not say These be many questions for if you wil haue them 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 will 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 bee a strong and perfect man sound and heart-whole and able to ouerthrowe his enemies so tho there were in our Church those wounds you speake of yet do they not come neere the heart they bee not deadly they may blemish the beauty but endanger not the life of our Church The Churches of Corinth and Galatia had other kind of blemishes then ours hath blessed be God Corinth doubted or erred in the great article of the Resurrection 1. Cor. 15. The Galathians erred fouly in the high and maine point of Iustification and yet Corinth a Church of God sanctified in Christ Iesus 1. Corinth 1. 2. And Galatia though almost remooued to another Gospell Galathians 1. 6. yet not withstanding a Church for all that Galat. 1. 2. And if you will adde to these fundamentall errours in doctrine corruptions in manners and disorders in Gods seruice you can with no shewe of truth lay such to the charge of our Church as is apparant were rife in the Church of Corinth and then shall Corinth bee a Church and not England Let the Lord bee Iudge betwixt you and vs. Therefore if wee should grant vnto you that our Church were blemished or wounded yet not beeing deadly wounded your separation from vs is schismaticall and vniust and more cruell and vnchristianlie deale you with our Church then did Gods Church with Babell who forsooke her not til she was deadly wounded and past life To conclude if Israel might not forsake Babel til then then what are you that dare forsake a Church of God wherin they haue found God if euer they haue found him yet wherein the diuell himselfe cannot shewe one deadly wound Blessed be the Lord that hath so healed vs. Secondly seeing they say that we are wounded but as for themselues they be healed therfore they must separate and so keep the sound from the sicke I aske them this question Are they healed then where were they healed where were they called where were they regenerat begotten to Christ was it not in the wombe of this our Church by means of the immortall seede of Gods word that is daily sowen in our Church by the ministry of those men that were called by our Church and yet cleaue to our Church and mourn for their separatiō and by the dewe of that blessing from aboue which is dayly poured vpon our assemblies from Gods merciful right hand Then how can they deny that to be a true Church a holy church a Church of God wherein ordinarily men are called and brought to God And how vnthankfull and vndutifull are they to their spirituall mother to forsake hir and cast the dust of contempt in her face that bore them in her wombe and brought them foorth the sonnes of God To auoid this what can they say but one of these two things either that there is indeed a true Ministery of the word amongst vs but it is not powerfull to anie but themselues that wee haue the word truly preached and so as it may conuert a man but it is not the sauour of life to anie but such as come into their couenant but from this horrible and hellish pride good Lord deliuer them or els let them be assured such a height of pride is sure to haue a fearful fal Or if not this then must they say that they were not called in our Church but since they left vs But they haue bard thēselues already from that plea. For it being obiected to them that they haue left our church not out of conscience but out of carnal discontents and vpon fleshly reasons worldly grounds they all stoutly answer and stifly stand to it that they do it not vpon any such grounds nor for anie reasons of flesh and bloud but meerely and onely out of conscience and for their saluation and that gladly they would haue staied but with a good conscience they could not If this be true then they had conscience before they left vs then where came they to that conscience and care of their saluation but in our Church Now a good cōscience cannot be seuered from regeneration and an effectual calling therefore they cannot deny but they were regenerate and called in our Church vnlesse they wil say they had no conscience when they forsooke vs which if they doe then I will yeelde that my question is answered If they grant they were called a fore they went and that stil they who fall from vs to them are called then how can that be but a true Church wherein by their own cōfession men are ordinarily begotten to God how
is incurable let it be obserued that tho many particular learned Papists k Mel. Canus lib. 11. c. 2. Bellar de Purgat lib. 2. cap. 8. Blas Vieg in Apoc. c. 6. comment 3. sect 3. Baronius annal circa temp Traiani haue misliked and condemned it as far as in them lyeth yet to this daie was it neuer condemned nor the book forbidden or amended by the Pope so vnwilling is BABYLON to be healed of her wounds Yea the Pope is so farre from healing it that contrariwise he suffred a Spanish Dominican Frier to defend it and that not in word but writing not priuatly but openly not in a corner of the World but to come to Rome within these fewe yeares and there euen to write and publish vnder his nose and by his authoritie an Apologie of this blasphemous fable endeuouring to proue it by many arguments That Gregory did deliuer Traian out of hell l Alphonsus Ciaconus Romae edidit Thus tho it containe neuer so great an impietie against God yet because it tendes to the magnifying of the Popes power prerogatiue let as many learned men as will speake against it m Hanc Apologiam vti historiam validis refutat argum Bellar. lib 2. de purgat cap. 8. vt Mel. Canus eandem antea improbauerat historiam c. haec dem Posseu â— prâ— it shall stand and be maintained so true it is that Babylon will not bee healed of her deadliest wounds And wonder not tho I call them deadly for consider of these consequences The Pope deliuered a soule out of hell therefore he did that which God neuer did Again therfore there may be redemption out of hell Againe therfore the Popes praiers did that which Christs praiers neuer could do againe Christ sayth I pray not for the world n Iohn 17. The world that is for the wicked damned ApologiaÌ„ pro historia Traiani quem precibus Sancti Gregorij ex inferno aiunt quidamin caelum ascendisse haec Possev Ies in apparatu sacro tâ—m 1. litera A. the Pope saith but I do Ergo the Popes pity charitie is more then Christs Alas alas is Rome the holy Church and sees not these blemishes Is she the liuing Church and feeles not these wounds nay rather is she not that Babylon that will not be healed But to conclude all this is the worse because hee hath razed out manie sentences and passages out of manie Authors wherin he thought himselfe and his seat to be wronged o Ludou viues Ferus Erasmus Stella Oleaster Espencaeus and infinite others but this that so highly dishonoreth God himselfe he can patiently suffer but had he beene as zealous of Gods glory as carefull of his own then he that forbids Espencaeus his commentaâ—ies on Titus till they be purged and the book called Onus Ecclesiae absolutly without any limitatioÌ„ because they touch his freehold too neere would also haue forbidden the Reuelation of S. Bridgit til this foule blasphemie had been purged out which seeing he hath so carelesly and wilfully neglected tho his Catalogue of forbidden bookes hath so often been renued p It was first made by Pius 4. and so siâ—ce coÌ„tinued renued augmeÌ„mented til Clement the 8. it appears what an vnworthy Vicar of God hee is who lookes onely to himselfe but suffers his master to bee dishonored before his face Therfore Arise O Lord maintaine thine owne cause Well then seeing this wound is incurable let vs leaue it rankling come to another Some 120. yeers â— The third 〈…〉 God hath diuided his kingdome with the Virgin Mary And that a man may appeal from Gods iustice to the Mercy of the Virgin Mary because God hath kept iustice to himself but committed his mercy to his Mother agoe an Italian Frier wittie and learned as the most in those daies a principall Preacher and as famous in his time as Mussus or Panegirola in these latter by name Bernardinus de Busto q Bernard de busto Marial par 3. ser 3. pag 96. editionis Lugd. anni 517 Licet ad MariaÌ„ appellare a diabolo a Tyranno imo a Deo si quis a Dei iustitia grauari se sentiat quod significatuÌ„ fuit Hâ—ster 5 vbi dicitur quod cum Rex Assuerus Iudaeis esset iratus Regina Ester ad ipsuÌ„ placandum accessiâ— Cui Rex ait etiam si diâ—idiam parteÌ„ regni mei petieris dabitur tibi ista ergo imperatrix figurauit imperatricem coelorum cum qua Deus regnum suum diuisit Cum enim Deus habeat iustitiam misericordiam iusticiam sibi retiâ—â—it in hoc mundo exercendam Misericordiam vero matri concessit ideo si quis sentit sâ—grauari in foro iustitiae Dei appellet ad forum misericordiae Matris cius preached this doctrine publikely after wrote it sent it to Alexander the 6. and vnder his name published it That God hath diuided his kingdome with the Virgin Marie 5 The impiety is so execrable and seemes so incredible that I will put downe the words out of the booke it selfe as it was dedicated to the Pope A man may appeal to the Virgin Mary not onely from a Tyrant and from the Diuell but euen from God himself Namely wheÌ„ he feels himself grieued or oppressed of Gods iustice which was signified in the 5. of Ester where it is sayd that when king Assuerus was angry at the Iewes Queene Ester came in to please and pacifie him to whom the king answered whatsoeuer thou askest me tho it be the halfe of my kingdome I wil giue it thee Now this Empress prefigured the Empress of heauen with whoÌ„ God hath diuided his kingdom For wheras God hath iustice and mercie Hee hath reserued Iustice to himselfe to bee exercised in this world and hath granted Mercie to his Mother therefore if any man finde himselfe agrieued in the Court of Gods iustice let him appeale to the Court of the mercie of his Mother What is this we heare do there lie appeales from God and from God to a creature is Gods Iustice such as a man may iustly be agrieued at it and further is God kingdome diuisible and hath God indeede diuided his kingdome and diuided it with a creature yea with a woman and hath God graunted his Mercie from himself to a creature wee may say with the Prophet Oh heauens be astonied at this and let all Christian harts tremble to heare such blasphemies yet these be good doctrins in Popery fit for their pulpits their people and after they be preached worthy to bee published to the world Surely if they grant these bee false doctrines then blame shame belongs to the papists that preach theÌ„ write theÌ„ publish them and allow theÌ„ for Catholick doctrine but if they stand to theÌ„ as true then mark what consequences will follow vpon them first it is here taught that a man may appeale froÌ„ God Herupon this
lesse wonder heereafter that they make Saints Mediatours to CHRIST seeing heer 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 Atheisticall blasphemie let them answere that made it Further obserue how the Crosse is sayde to haue deserued to beare Christ surely no maruell tho Saints can merite 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 bestowe the fruite and benefite of it vpon them But sure will some saie this is healed I will not deny but that in some of their newe and latter Breuiaries this is left out but thereunto I answere First that it is not reformed but couered for to the healing of a spirituall wounde there needes confession and publique satisfaction to the Church offended by the fault but here is no confession of anie fault nor euill in these words to the Crosse only they bee cunningly kept out in the newer bookes so that they are ashamed of them yet haue not the grace to confesse it and therfore will leaue it out and yet shew no cause why Now if it bee naught why doe 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 answere that though they haue left out that yet they haue kept in as bad or worse for euen in their newest editions and as they say most reformed there is praier to this Crosse i Breuiarium Rom. autoritate Concil Trident. suÌ„morum pontificum Pij 5. al. restitutum editum Sabbato infra hebdomadam passionis in Hymno pag. 302. editionis in 4. O Crux aue spes vnica hoc passionis tempore auge pijs iusticiam 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 Heere the very wodden Crosse is called vpon and prayed vnto to doe that which Christ himselfe could neuer haue done if hee had not beene God Some will say Surely they speake to Christ howsoeuer the words seeme to bee spoken to the Crosse I answere if they direct their hearts to Christ why then direct they the words to the Crosse Verely 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 let Aquinas bee Iudge who makes this argument k Aquinas summae par 3. q. 25. art 4. Illi exhibemus latriae cultuÌ„ in quo spem salutis ponimus sed in Cruce Christi ponimus spem salutis cantat enim Ecclesia O Crux aue â—pes vnica hoc passionis tempoâ—e auge pijs Iusticia reisque dona veniam In dominica de paff in Hym. ergo crux Christi est adoranda adoratione latrie 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 singes the Church and then hee 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 therfore the Crosse is to bee worshipped with diuine worship These bee 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 l Quaest â— 25. de adoratione Christi in sex Articulas diuisa hee diuides the generall into sixe particular questions which are these m Aquinas ibidem circa adorationem Christi queruntur sex 1. Whether Christs humanitie bee to be worshipped with the same worship as his diuinity 1. Vtr 〈…〉 vna eadem adoratione sit adoraÌ„da diuinitas Christi eius humanitas 2. Whether Christs humane flesh bee to be worshipped with latria 2. VtruÌ„ caro Christi sit adoranda adoratione latriae 3. Whether the adoration or worship of latria be to be giuen to the Image of Christ 3. Vtrum adoratio latriae sit exhibenda imagini Christi 4. Whether to the crosse of Christ 4. Vtrum sit exhibeÌ„da cruci Christi 5. Whether to the Mother of Christ 5. Vtrum sit exhibend Matri eius 6. How the Relickes of Saints are to be worshipped 6. De adoratione reliquiarum sanctorum So that we see here is Christ and his Crosse and his Image and his Mother are made 4. seuerall matters and of seueral and distinct consideration then falling into the particulars for the 2. first questions hee argueth them negatiuely but concludes them affirmatiuely touching which two wee haue no controuersie with them at this time then comming to the 3. 4. which bee these in question touching the Image of Christ whether it be to be worshipped with latria or no he answereth that it seemes no and giues such reasons as he nor the world is able to answere but concludes affirmatiuely that it is n Artic. 3. vtrum Imago Christi sit adoranda adoratione latriae Videtur quod non c. sed contra est c. Conclusio Cum Christus latriae adoratione sit adorandus Imago quoque eius eadeÌ„ adoratione est adoranda as I haue set downe namelie that Seeing Christ himselfe is to be worshipped with the worship of latria therefore his Image is also to be worshipped with latria So comming to the fourth question which is of the Crosse demaunding whether it be to be worshipped with latria or no Hee aunswereth that it seemes no but concludes affirmatiuelie that it is o Aquinas â—bidem art 4. vtrum crux Christi sit adoranda adoratione latriae videtur quod non sed contra est c. and then giues his reason as I haue afore set it downe and from thence drawes his conclusion in these words p Conclusio Crux Christi in qua Christus crucifixus est tum propter representationem tum etiam propter membrorum Christi contactum latria adoranda est Crucis vero effigies in alia quauis materia priori tantum ratione adoranda est latria p The Crosse of Christ namely that whereon Christ was crucified is to be worshipped with latria for 2. causes both for the representation oâ— resemblance it hath to Christ as also for that it touched the bodie of Christ But the signe of that Crosse or a crucifixe of what matter soeuer is to be worshipped with latria onlie in the former
53. c. bee 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 manie excuses it hath who knoweth not then it is heere apparant that the vilest theefe and murderer in a countrie may easily escape the halter at Rome Now to conclude see how many helpes there be for a Murderer in Romish religion first by places then by persons priuiledged Places priuiledged be 1. a Church 2. a Churchyard 3. an hospitall 4. a Bishops house 5. a priuate Chappell all these shall deliuer a man from tryall were this so in London how should any murderer be brought to the Bar no street could he passe through but he shall finde one of these 5. places then by persons priuiledged which be first a Cardinall riding by which because it is but in fewe places therefore the second is a Priest carying the Sacrament and that is in euery towne To touch either of these doth deliuer from death a murtherer coÌ„demned by law Thus we see a bloudy Church is a defender of bloud and murther for let anie wise man consider how many thousand murders in a yeere may bee sheltred and shuffled ouer by these meanes And yet sanctuaries are but one means 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 rise in popish States that the better sort of themselues do bitterlie complaine of it Oleaster a spanish Inquisitor and therefore not partiall on our side hath these words r Vide Hieronimum ab Oleastro inquisitorem vlissiponens in suis CoÌ„ment in Pentat In cap. 4. Genes pag. 17. Video in quit homicidia fieri netamen video homicidas puniri sunt enim hodie mille modi excusandi homicidam quoruÌ„ vnuê° est ecclesiaÌ„ appellare Clericum se dicere statim Iudices quos volunt a summo poÌ„tifice impetrate qui eos absoluunt parua aut nulla poena imposita sic homicidia multi plicantur I see daily sayth he murders are committed but I doe not see the murderers are punished for we haue at this daie a thousand waies to excuse murderers wherof one is to appeale to the Church to say he is a Cleargie man and presently to get froÌ„ the Pope such Iudges or Commissioners as themselues will who by and by discharge and absolue them vpon a little punishment or none at all and thus murders are multiplied euerie daie c. Let these words be well obserued and what he was that spake them and if this be so so faâ—re from Rome as Portingale is theÌ„ we may easily iudge how the world goeth at Rome and neere vnto it Against all this what can be said that this Anastasius is an Author suborned by vs Nay Posseuine the Iesuite will for that answer for vs hauing canonized him in his catalogue of catholick Doctors s Possev Ies appar sac tom 1. lit A. Anastasius Germoniê° Archidiaconê° Taurinensis edidit libros de immunitatibus ecclesiasticis inter al. c. 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 lawe at Turin in great office and authority both with Gregory the 14. and Clement the 8. t Idem Posseu ibid. Augustae Taurinorum publicè Canones interpretabatur nuper orator ad Clement 8. pro sereniss vrbini duce vtriusque Romanae signaturae referendarius and his bookes be dedicated to the Popes and Cardinalls printed at Rome with soueraigne authoritie and speciall commendation u Nay the Pope himselfe with Anastasij Germonij Ciuit Ro. Archidiaconi TaurineÌ„sis protonotarij Apostolici de sacroruÌ„ immutatibus lib. 3. ad Gregorium 14. Romae 1591. his own mouth commended the book to the Cardinals and said that the whole Clergie and the Councel of Cardinalls by name were greatly beholden to the Author for it w Vide eiusdem Anastasij Epistolam dedicat ad Gregorium 14. Pont. Max. So that it is more then impudencie 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 faultes but not for murder If it were so the fault were lesse but the truth is otherwise For tho it be certaine and confessed by themselues that by the ciuile lawe Murderers and Rauishers and Adulterers are excepted x In §. Quod si delinquentes Authent de mand princip Yet Germonius shameth not to answere that the Ciuile lawe is corrected in this point by the Popes law and that therfore we are to stand to it y Iure Ciuili adulteri homicidae raptores ex eccl abduci possunt sed Ius Ciuile per pontificiuÌ„ hac in parte correctuÌ„ est ideo standuÌ„ est huiê° dispositioni c. sic Germoniê° de sacrorum immunitatibus lib. 3. cap. 16. art 57 c. and not to the Ciuile lawe Now who are excepted by the popes lawe only night-robbers and setters of high waies z Germonius ibid. art 56. ex Iure Canonico communi sententia but as for murderers adulterers and rauishers these finde fauor in the Popes lawe for they be Amici Curiae but theeues and robbers are not so and therfore this Germonius coÌ„cludes that tho the Scripture be plain and many Doctors yet a murderer is not to bee taken out of sanctuarie vnlesse there bee more then murder as deceit and treacherie What then may be said that this Germonius is but one Doctor and his opinion is not to be taken for a doctrine I answere his iudgement is allowed by the Pope himselfe and his opinions are fortified with consent of other popish Doctors But that we may see he walkes not alone in this waie one Stephanus Durantus writing also of late of the rites of the Romish Church deliuereth yâ— same for a general doctrin of that church tho he being a French-man is therfore the bolder and saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere a Stephanus Durantê° de ritibê° ecclesiae catholicae Romae 91. ad Gâ—â—gor 14. vid. 1. ca. 26. art 10. Ea erat ecclesiae religio immunitas vt ad eam confugientes non liceret inde extrahere vel eis aliquam vim inferre Such saith he is the honor and immunity of Churches that malefactors flying to them may not bee taken out nor haue any violence offered them This book also is of speciall authoritie dedicated to P. Gregorie the 14. and by him accepted with speciall allowance and in a Bull or constitution of his hee affirmeth it is a worke seruing greatly for Gods glorie and the edification of Christian people and that it is approued and allowed
is abhominable l Oleaster in CommeÌ„t suis in Pentateu In Deut. cap. 23. fol. 270. Displicuerunt semper Deo turpia lucra ideoque vetat ne merces meretricuÌ„ ei offeratur at nunc cùm ecclesia ministri muÌ„diores esse deberent omnia haec acceptantur qualiacunque sunt vndecunque venerint Filthy gaines saith he were euer abhominable to God therfore he forbids to bring into his house the hire of a whore But now in the new Testament when the Church and Ministers thereof should bee much more cleane and pure then afore all manner of filthy gaines are accepted and taken how vile soeuer they be and whencesoeuer they come Thus all gaine is sweete and all rent welcome to the Pope tho it come froÌ„ whores so true a friend to stewes and whores is the whore of Babylon But wil some say this might be so in the elder times that were of more libertie because all was quiet but now since Luther rose and the Church hath beene wakened by heretickes this wound is healed No this wound is not healed as I wil proue by their late and moderne writers 30 The 14. wound not healed for the Romish religion doctrine practice tolerate stewes still Navarrus one of their greatest Canonists of this last age and one whom the Popes helde worthy to be cald to Rome for his continuall aduise direction m Martinus Azpil Nauar. Hisp Iuris cononici scieÌ„tis ideque theolog insignis c. Haec Posseu in apparatu sac tom 2. lit M. deals very plainly in this matter and saith that n Nau. Manual c. 17. nu 195. pa. 433. edit Wirceb in 8. 1593. Licet potestati publicae permittere meretrices in aliqua parte ciuitatis et postea alicubi constituuntur eis patroni domus eis locaÌ„tur carius quaÌ„ honestis locarentur et in hac vrbe Romana sciente patieÌ„te papa locantur et semper consueuerunt locari domus meretricibê° et confessarij absoluuÌ„t et semper absoluerunt locatores eoruÌ„ sine proposito abstineÌ„di à tali locatione c. Kings Princes States and Magistrates of Cities appointing stewes and setting out places for them in some conuenient place of their Cities wherein whores may exercise their whorish trade it seems saith he to be no sinne in them See here a peece of spanish deuotion and modesty Surely no maruell tho this man were sent for from Spaine to Rome for it seemes by this doctrine he was for the Popes tooth and much more for his Cardinalles Alphonsus Viualdus another learned Spaniarde wrote a booke of matters of conscience not long agoe of so great account amongst them that they call it the golden Candlesticke It hath beene often printed and within these 7. yeares was by the Popes speciall Commission purged and reprinted hee writes thus o Martinus AlphoÌ„sus Vivaldê° theol Iuris canon professor poenitentiariê° maior c. In Candelabro aureo tit de Confessione numero 60 Vtrum hae meretices censeantur excommunicatae per synodales coÌ„stitutiones quae nec consitentur nec coÌ„municant respondeo c. Meretrices nuÌ„ quaÌ„ publicantur nec denuÌ„tiantur pro excoÌ„municatis in ecclesia nec visum vnquam fuit aliquem hac de causa ab earuÌ„ participatione fugisse c. Pro resolutione dico quod si non coÌ„fiteaÌ„tur nec communicent per 10. aut 20. annos non ideo incurruÌ„t poenas ecclesiae in detestationem sui pessimi statê° quia meretrices non sunt dignae laqueis legum pag. 81. editionis Brixiensis 1588. First he makes a question whether in the yeerely excommunication pronounced by the Bishop against them that do not confess and communicate whores in the stewes be comprehended or no and he resolueth that they be not tho they neither confesse nor do communicate and giues his reasons 1. For that whores in the Romish Church be neuer published nor denounced excommunicate 2. No man refuseth their companie notwithstanding that yeerely excommunication and concludeth further that though one continue a whore for twentie yeares long yet doth shee not incurre the Censures of the Romish Church Oh excellent doctrine and fit for the Romish Church but all this will some say is salued by this that followeth Nay contrariwise say I the wound is made worse and by the craft of that that followeth obserue the subtiltie and iniquity of Romish teachers for this is done saith he in detestation of their ill life the Church doth so detest their maner of life that she will not thinke them worthy of her censures oh notable shift are they too bad to bee punished not too bad to bee suffered doth the Romish Clergie thinke them so vile that way and yet allow them see the iniquitie and filthinesse of this religion Thus its apparant by the great Confessor Vivaldus that the Romish Church excoÌ„municats not common whores nor them that go to them another as great a Clark as himself saith it is the common opinion p Iac de Graffijs tom 1. lib. 1. cap. 9. art 8. 9. But yet to shewe better that this wound is not healed harke a little what the grand poenitentiarie Iacobus de Graffijs saith q Iacobê° de Graffijs decis aur cas cons tom 1. lib 2 cap. 75. art 3. et 4. pag. 348. Sed quare ipsa ecclesia lupanaria permittit per consequens fornicar quod est mortale peccatum Respondeo quod ecclesia quandoque tollerat minus malum praesens vt euitet maius malum futurum quod verisimilibus coniecturis speratur sic caâ— c. vbi ecclesia tolerat meretrices ad euitandas promiscuas luxurias et foedissimas coiunctiones sic non illud peccatum approbat sed dissimulando tolerat vt eo medio adulteria Incestque atque alia luxuriae crimina compescat Hinc c. Et in tantum tolerat lex huiusmodi fornicationes vt etiam cogat publicas meretrices ad fornicandum cum quocunque iuxta tamen mercedem But if fornication be a sin then why doth the church her selfe permit stewes consequently fornication which is a mortall sinne I answere saith he that the church somtime tolerateth a less euill present that she may auoide a greater euill to come that is probable to fal out and this he proues out of the Canon law so concludes that the church doth tolerate stewes and whores to auoide greater sins not approuing the sin of fornicatioÌ„ but by coÌ„niuence or dissimulatioÌ„ tolerats it that so she may restraine keep yong men from adulteries incests and other crimes of that kinde then he goeth further to proue his conclusioÌ„ which he doth out of the practice of heathen lawegiuers and by the ciuile lawe would proue it out of the Fathers then to make vp the measure of his iniquitie he addeth that the law doth so far forth tolerate fornications in stews that it takes
their miserie let vs proceed The next wound is this That whereas God hath euer allowed and honoured marriage in the old new Testament and Concubines were neuer allowed in the old and absolutely condemned in the newe Now coms popery makes it as lawfull to haue a Concubine as a wife 31 The 15. wound He that hath not a wife may haue a Concubine this is done by no priuat persons but the Popes lawe it selfe Thus saith the Canon y Decret dist 34. cap. 4. Is qui non habet vxorem pro vxore Concubinam habet a Communione non repellatur tamen vt vnius mulieris aut vxoris aut CoÌ„cubinae sit coÌ„iunctione coÌ„tentus He that hath not a wife but for a wife or in stead of a wife a Concubine let him not for that be kept froÌ„ the Communion yet so as that he be content with one woman either a wife or a Concubine Is not heere a piece of good licentious poperie I know they say they haue this from the first councell of Toledo which is ancient true but what if Spaine not long afore conuerted to the faith was not purged as yet from these dregs of heathenisme and Iudaism are they therfore fit to be taken vp by the Pope inserted in his lawe as a Canon to binde and direct for euer If they think that poor prouincial Councel but of 19. Bishops bee a sufficient warrant for this decree then why take they not all and why put they it not downe a wife or a Concubine as it pleaseth him for so it is in the words of the Councell z Concil General per BinniuÌ„ Col. 1607 tom 1. pa. 560. In Concil 1. Tolet. cap. 17 Is qui non habet vxorem sed c. tantum vt vnius Mulieris aut vxoris aut CoÌ„cubinae Vt â—i placuerit sit coniunctione contentus I know also that they haue coyned a distinction whereby they would couer this wound and saie that a Concubine heere is to bee taken for a woman whom a man hath and keepeth with the affection of a Husband onely in outward fashion and solemnity shee is not a wife nor publickly maried but I aunswere the best of it is nought if wee did grant them all they saie but distinguish as they can the words are so plaine that the suttlest distinction they can deuise wil be too short a cloak to couer the shame of it nay the shame of this Canon is written in the fore-head of it for the Rubrick or contents written with red letters is worse then the text it selfe a Vide DecretuÌ„ cum glossa editionis lugdun in fol. 1510 dist 34. cap. 4. Is qui non habet vxoreÌ„ loco illiê° debet habere concubinam Hee that hath not a wife ought or at least may haue a Concubine in her roome These be the very words in the impression at Lions 1510. tho I confess the Diuines of Paris hauing a little more care what past their hands ashamed of the word debet that is ought to haue put it out and put in liceat that is he may haue b Vide decretuÌ„ edit parisiens in fol. anni 1507. ibid. Is qui non habet vxorem loco illius concubinam habere liceat but take the best of all and is it not bad inough well let vs go forward this wound is olde and wide and deepe But is it yet healed No not to this day 32 The 15. wound not yet healed for still by the Popes Canon lawe he that hath not a Wife may haue a concubine for the Popes Canon lawe was of late yeares commaunded by the Pope to be corrected and purged as well the Text as the Glosse and is this amended or left out as being false and filthy doctrine No other places indeed are altered for the greater vantage and honor of the Pope but this dishonorable Canon so disgracefull to Gods lawe stands vntouched in this newe and last edition of all c Vide corpus iuris Canonici autoritate Gregorij 13. pont max. emendatum et editum 91. et 600. onely the Rubricke or title or Contens whereof wee spake before is altered thus d Ibid dist 34. cap 4. Is qui non habet vxorem sed loco illius concubinam a communione non repellitur He that hath not a wife but for a wife a Concubine is not repelled from the Communion Thus it is amended but in a poore fashion as wee may see But what may the Church of Rome meane to amend the Rubrick or title not the Text Surely because they knowe manie a one hastily runnes ouer the Contents and titles of books and Chapters who neuer looke into the body of the books theÌ„selues But take this wound healed as it is Is this good diuinitie at Rome that he who hath no wife but in a wiues steede keepes a Concubine shall not for that bee kept from the Communion Is not this a holy table of the Romish Sacrament from which he shall not bee forbidden that openly keeps a whore in roome of a wife Certainely this wound is notably healed let vs then goe forward to the next Wee haue heard that a Wife is made equall to a Concubine but what if shee bee 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 lie with another mans wife or a common whore then it is to marrie a wife of their owne 33 The 16. wound Some men had better lie with another mans wife or keep a whore then marie a wife of his owne Mariage which God hath made so honorable hath been of long time disgraced in poperie but not in this high measure I speak of abused that I know till these later and 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 ChaÌ„pions e Albert. Pighiê° scripsit in Lutherum Bucerum c. de ecclesia catholica bene meritê° Posseu appar sac tom 1. lit A. who for the defence of that hierarchie and maintenance of that cause amongst other his bold and blasphemous assertions teacheth this hoggish and hatefull doctrine f Pighiê° explicatio controuersiarum controu 15. de Caelib et coniug Sacerd. p. 215. edit Parisi 1549. Go to sayth he suppose all that vowed continencie do not keep it so wel as they should What then had they better marrie Nay assuredly for wee must resist the temptation by all meanes we can but if Sed esto non faciunt obligati voto omnes quod possunt debeÌ„t c. et proinde tentantur fortasse vruntur eoruÌ„ plerique quid igitur an nubere his minus malum erit et minê° damnabile tu
vide c. tentationi proinde quibê° possimê° remedijs resistendum est in quibus si quando remissiores ex infirmitate carnis ceciderimus tolerabilius hoc peccatum est quam si iugum in totum excutiamus c. non quòd hic probemus fornicationem sed casum ex infirmitate ad deliberatum immo perpetuum abiecto omni pudore Incestum comparamus sometime we be too remisse and so by infirmity of the flesh doe fall into fornication or c. Certainly this is a less sin and more tolerable offence then it is to marie for this is wholly to cast off Gods yoke not that we allow fornicatioÌ„ in it self but here we compare a slip or fall of infirmitie to mariage which in this case wee account no better then a resolued or deliberate or continual Incest vtterly without all shame Heere is a piece of holy poperie indeede but it is pope-holy that is beastly and profane so filthy that I had rather the particulars were coÌ„sidered of by a mans owne discretion then deciphered by me But let vs see if this be healed or no For the Iesuits 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. yeares together namely about the yeare 1540. for had we then been in that power and place as now we would haue restrained him But the truth is that contrariwise this impious and filthy doctrine was but obscurely and timorously broched by Pighius but hath been since boldly and plainly blustered out by the Iesuites 34 The 16. wound not healed for this is still the doctrine of the Romish Church he brought forth an imperfect heap but they haue lickt it brought it to form perfection Costerus a Iesuite of great name amongst them h Vide Posseu appar sac toÌ„ 1. lit T. writing a book fit to be as he calls it they esteem it in euery Catholicks hand deliuereth this for sound and dogmaticall doctrine i Costerus Enchiridion controuersiaruÌ„ c. cap. de coelibatu propos 9 p. 528. Sacerdos si fornicetur aut domi concubinam fouear tametsi graui sacrilegio se obstringat grauiùs tamen peccat si contrahat matrimonium c. A Priest if he commit fornication or keepe a whore at home though hee sinne grieuously yet sinnes hee more grieuously if he marrie 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 and with many alterations k Vide Possâ—uinum 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 been 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 Turrone and it is at large defended by Ignatius Armandus the principall of the Colledge there for Catholike and good doctrine l Vide Epistolas Iesuiticas part 2. in epistola 1. Iesuitae Ignatii ad ChamieruÌ„ pag. 33 c. Vides igitur Chamiere non esse contra doctrinam Christi nec Apostolorum nec Conciliorum nec Patrum quod asserit Costerus c. The Epistles on both sides are in print to bee seene And if these be not of authoritie sufficient let Bellarmine come to helpe them Thus he teacheth m Bellarm. tom 2. lib. 2. de Monachis cap. 30. pag 545. De ijs qui vouerunt non recte dicitur Qui non se continent nubant melius est nubere quam vri nam vtrumque est malum nubere vri imo peius est nubere quicquid reclament aduersarij c. Et postea Quae nubit post votum simplex vetum matrimoniuÌ„ contrahit tamen aliquo modo magis peccat quam quae fornicatur That speech of the Apostle They that cannot containe let them marrie for it is better to marrie then to burne cannot bee rightly said of them that haue vowed for both are naught both to burne and to marrie yea it is worse of the two to marrie whatsoeuer the Protestants say to the contrarie And a little after in the same Chapter She that marrieth after a single vow contracteth indeede a true Matrimonie yet in some sort she sinnes more then she that playes the whore Thus this Popeholy doctrine is now brought to ripenes and perfection by the diligence deuotion and modestie of the Iesuites But they haue a reason for all this so good and so strong as they think that thereby all is well healed for say they fornication or whoring wee doe not simply allow to be better then mariage but in respect that a man hath afore made a vow not to marrie n Bellar. â—bid Costerus ibid. Ignatius ibid. therefore to marrie after the vow is to breake promise with God A notable reason if it be well considered for hereby 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 mariage breake their vow and not fornication God keepe all Christians from such vowes But that this is true I say let Bellarmine iudge o Bellar. ibid. Quae nubit reddit se impotentem ad seruandum votum quod non facit quae fornicatur Ergo quae nubit magis peccat She that marrieth after a simple vow in some sort sinneth more grieuously then she that commits fornication because marke his reason she that marieth makes her selfe vnable to keep her vow which she doth not that commits fornication Thus it is plaine Poperie voweth against mariage not against whoredome adulterie nor fornication And thus three great Iesuites haue made good what Pighius taught and that more plainly and palpably then he did And to make vp a messe of Iesuites Posseuinus their grand Censor comming to giue his censure of Pighius p Posseuinus in Appar sac tom 1. lit A. Vide quid dicat de Alberto Pighio findes many faults and errors in his bookes but as for this hee hath nothing to say against it but passeth it ouer as good holy catholike Romish doctrine therefore seeing as Bellarmine said afore say we what we can they will not forsake nor amend this doctrine let them keepe it and let it be one of the sweete flowers of the Popes garland The next wound is neere a kin to this 35 The 17. wound Priests in Poperie may not marrie but are permitted to keepe their whores vnder a yeereliâ— rent namely that their Church hauing alwaies forbidden mariage
to their Clergie hath notwithstanding either tolerated and permitted them concubines or at least not punished it to reformation Thus was it complained of almost an hundred yeeres agoe by the Germane nation then being Papists q Vide Cen tum grauami na Germanicae nationis grauamen 75. 91. In locis plaerisque Episcopi eorum Officiales sacerdotuÌ„ tollerant concubinatum duÌ„modo certa persoluatur pecunia recepto ab eisdeÌ„ hoc annuo ceÌ„su publice cum suis concubinis pellicibus alijs id genus meretricibus illegitime cohabitare liberosque procreare sinunt c. In most places say they Bishops and their Officials doe tolerate and suffer the Priests to haue concubines vnder the paiment of a certaine annuall rent of money and further doe euen permit them to keepe their whores openly and haue them in their houses and to beget children of them c. Of these and certaine other grieuances one hundred in all the Germane nation complained to their Bishops and Clergie in their owne Diets or Parliaments held at home But hauing no redresse they went further and about the yeere 1522. complained to the Popes Legats and Nuntios at Noremberge who gaue them good words and promised they would make report thereof to his Holinesse and procure them a gratious answere But hauing long waited to no end they published their grieuances and sent them to the Pope crauing with much humilitie audience redresse and reformation promising vpon that condition they would still and euer shew themselues dutifull and obedient children to the Pope and all whom hee set ouer them but if they had no redresse they assured him they could not nor would endure them longer Hereupon the Pope not willing to venture the losse of so faire a childe as Germany pacified them for a time with goodly promises But what reformation followed in whole or in any part the stories of those ages make it apparant But for the particular I haue in hand 36 The 17. wouÌ„d not healed for stil in Poperie to this day their Clergie are forbiddeÌ„ mariage but whores and concubines are not taken from them what notable reformatioÌ„ was wrought herein let a Bishop of their owne Espencaeus as wise and learned as that age did yeeld let him I say deliuer for me who fortie yeeres after writing of this matter saith r Espencaeus de Continentia lib 2. cap. 7 pag. 176. Pro praetenso puro mundoque caelibatu successit impurus immundusque concubinatus vt latere nec prae multitudine queat nec pâ—ae impudentia quaerat at haec tollerantia alâ—iùs radices egit permissis alicubi sub annuo censu Clericis at que laicis cum suis concubinis cohabitare quod vtinam falso immerito extaret inter grauamina Germaniae c. Impress Paris 1560. In stead of pure and honest single life succeeded impure fornication and filthie keeping of concubines in such sort as neither can they be concealed for multitude nor seeke they to be they are so shamelesse Nay of later times this tollerancie hath spread further insomuch as in some places both Clergie and laitie haue their whores permitted them vnder a yeerely rent whereof saith he the Germane nation complained long agoe too truly and vpon too great cause But was not this wound healed and this abuse reformed vpon this complaint of Espencaeus A man might haue thought it would and the rather seeing he was a man of so great esteeme in those daies not in France only but euen in the Court of Rome Å¿ Espencaeus vvas in special fauour vvith Pope Paul the 4. insomuch as after much coÌ„sultation had vvith him he found bine so vvise and learned a man as he had made him Cardinall if he had liued this is appareÌ„t in his bookes de Continent lib. 3. cap. 4. and in his CoÌ„mentarie on Titus cap. 1. pag 91. But what amendment insued let himselfe tell vs in his Commentarie vpon Titus which he wrote many yeeres after his former booke t Episcopi Archidiaconi c. plae unque dum dioeceses parociam obequitant non tam facinorosos criminum reos poenis correctionibus à vitijs deterreÌ„t quo sine pere grinaâ—iones huiusmodi olim iam sueruÌ„t iure Canonico ordinata quam pecunia praesenti numerata titulo procurationis ne dicam ficticiae iurisdictionis â—mungunt exugunt tum Clericos tum laicos turpissimum quod hos cum concubinis pellicibus meretriculis cohabitare liberosque procreare sinunt accepto ab eis certo quotannis censu c. Our Bishops and Archdeacons c. in Poperie when they ride their visitations do not so much punish the euill doers for which end the visitations were first ordained as rake vp siluer and sucke it both from laitie and Clergie vnder false and fained pretences of iurisdiction but it is most filthie of all that they suffer them to keepe their whores in their houses and haue children of them at a certaine annuall and yeerely rent c. This is the healing and reformation wrought in those daies Oh but will some say that is 40. yeers agoe sure it is better in these latter daies Indeede this enormitie was so generall and so scandalous that euen the Councell of Trent it selfe was ashamed and made great adoe for reformation of it v Vide Concil Trid. sess 24. cap. 8. But what effect it tooke how they executed it and what is done in the matter let another Bishop of theirs tell vs who in these late daies scarce seuen yeeres agoe w Henricus Cuickius Rutemundensis Episcopus scripsit speculum concubinariorum Sacerdotum Monachorum Clericorum Colon. 1599. found it to bee so common and shamelesse a sinne all ouer all the Low Countries where Poperie raigned not onely in secular but euen in Monkes Friers and regular Priests that hee writes a booke against the sinne bitterly but iustly inueighing against it and shewing how dangerous and damnable a sinne it is and so much the more saith he because it is so common and so little regarded and so farre are they from shaming with it that mark how it is healed they will take their concubines and whores and carrie them vp and downe the countrie as men doe their wiues to feasts and meetings and challenge place and precedence for them as for honest Matrons And further freelie confesseth but with great griefe and shame that there bee very few in their Clergie free from this crime x Idem Cuickius in praefatione eiusdeÌ„ libri Ad vos qui casti c. qui dolenter dico raâ—i estis vt Esai 24. tanquam racemi c. 37 The 18. wound Such Priests as be continent haue no whores yet must pay a yeerly rent as they that haue because they may haue if they will And no maruel though there be but few of their Clergie that haue not concubines seeing they
take that course they doe with them which is such as though they would inuite nay hire or rather presse and prouoke men to the sinne For was it not also complained on at the same time by the Germanes that y Grauamina 100. Ger. grau 91. Sed sacerdotes continentes qui absque concubinis degunt concubinatus censum persoluere cogunt asserentes Episcopum pecuniae indigum esse qua soluta licere sacerdotibus vt vel coelibes permaneant vel concubinas alant Not only those Priests that had their whores paid yeerely rent for it but euen those that were continent and would haue no concubines yet for all that must pay the rent for say they my Lord the Bishop hath need of it and cause to imploy much money therefore pay you must and then be it at your owne choice whether you will haue a concubine or no. What is this but euen to trie mens strengths and as it were to presse them to the sinne for he that either by constitution is vnfit or out of morall honestie will not or out of conscience dare not keepe a concubine seeing he must pay his rent as well as he that doth will not this make him say to himselfe I see this is done by my superiours they haue more learning and knowledge then I I am to follow them and may rather trust them then my own conceit and certainly if it were so great a sinne as I haue imagined it to be our Bishops would not take a yeerely rent to suffer it and if they would yet his Holinesse it being so old and so notorious a practise would haue reformed it long ere this Therfore seeing the case stands thus and that I must and do pay doubtlesse I will not pay for nothing c. Surely he must haue a great measure of grace that liuing vnder popish subiection can resist this temptation and the like and therefore no maruell though as themselues confesse not one of their Clergie of a great number that hath not his whores in corners or else publikely in their houses Erasmus liuing about that time or soone after complaineth of it and saith z Erasmus annotat in 1. Tim. 3. Si quis perpendat horuÌ„ temporuÌ„ statum quà m innumeri sunt Monachi publico incesti impudici fortassis iudicabit magis expedire vt ijs qui prorsus non continent ius fiat publici matrimonij c. He that considereth the state of these times how in numerable the number is of such Monks and Priests as liue in open whoredome and incest would thinke it perhaps more conuenient to giue leaue to such as cannot containe rather to marrie then c. And not long after him florished Cassander a man of great name and account in his time both for wisdome and learning and hee finding the world still worse in this point confesseth a Cassander lib. Consult art 23. cap. 1. lam â—ò res redijt vt vix centesimum inuenias qui ab omni commercio foeminaruÌ„ abstineat c. Now the world is come to this passe that a man shall not finde scarce one of a hundred that keepes himselfe free from this fault Thus we see the fruit of this their practise to take rent for concubines and to make them pay that had none that almost none of their Clergie but are stained with this pollution But is this healed 38 The 18. wouÌ„d not healed for such as haue no concubines must pay their reÌ„t because they may haue if they will No saith Espencaeus it is too horrible to beleeue But it is too true that b Espencaeus de Conti. lib. 2 cap. 7. Adeoque etiam continentibus si credere dignuÌ„ est ad omnem censum persoluen dum coactis quo soluto eis liceret vel continentibus vel incontinentibus esse O rem execrandam c. Those that be continent and will haue none yet are compelled to pay the whole taxe or rent and so haue it lawfull and in their choice to haue a concubine or to haue none Oh execrable abomination c. Thus here was no amendement for fortie yeeres after the villanie was discouered and the grieuance complained of and that there was nothing done in the daies of Espencaeus which was for some ten yeers more we may see by his words in his other booke c Idem in Titum c. 1. p. 67. Accepto ab â—is atque adeo alicubi à continentibus certo quotannis censu habeat aiunt si velit quoties quisque talis cum tamen tam multi sunt hodie aâ—ter punitur They take the rent not only of those that haue concubines but in some places euen of them that haue none for say they he may haue if he will therefore let him pay for his libertie and though there be so many of these Priests that liue thus yet where is there any one of them punished otherwise then thus by the purse c. Since the time of Espencaeus whether this wound be healed or no I cannot tell and therefore if any of that side can shew me any good authoritie that now it is reformed and that either no Priests pay yeerly rent for concubines at all or at least not those that haue none I shall be willing to heare it and to see that any thing at all is amended d But whosoeuer will but look into their latest Casuists and Summists as be Tollet the Cardinall Iac de Graffijs Loel Zecchius Baptista Corradus Berarduccius Raphael de Caesare Llamas others will finde it more then suspitious though now they couer it more cunningly then formerly they did that this wound is farre from being healed Meane time I haue proued it apparently that till that time it was not amended and whosoeuer reades the Low Countrie Bishop Cuickius his booke aforenamed written but seuen yeeres agoe will iudge it as ill in these daies still as it was in the time of Espencaeus the French Bishop These Authors I haue named hauing some remorse of conscience and feare of God ingenuously and honestly wished that rather mariage might bee permitted then whoredom should so preuaile ouer the world But what hath bin done They for their labour are ill spoken of when they are dead their bookes partly prohibited to bee read at all partly purged and altered as they list e Opera Eraâ—mâ— Espencaei Cassandri prohibentur donec expurgentur Vide Indicem lib. prohibit per Clem. 8. Indices expurgatorios Hisp Belg. and for the matter it self mariage is still forbidden whoredome still practised and winkt at if not permitted stewes still tolerated and that vnder the Popes nose and no where so much as euen in Rome it selfe and still this doctrine is Catholike and currant They had better goe to whores then marrie And why alas all this but because Mariage hath been an enemie to the Popes Crowne and dignitie but stewes adulterie and
the sinfulnesse of the popish Church and religion would bring vpon all the world Let them reade that haue them these books named in the margent q Vide Gersonis opera passiâ— Reuelationes Brigiâ—tae Vincentij Ferrariens prognostie PerruÌ„ de Aliaco de reformatione eccl Nicolai de Clemangi â—â— opera in Bibliotheca Patrum editionis primae Poemata Walteri Mapes Maillardi Menotti Sermones Holcot in Sapient lect 182. passim Onus Ecclesiae passim and those that haue them not it may bee shortly they may haue some helpe therein and then you will grant with me that the former and better times confessed that which I now lay to their charge I will insist particularly but vpon two the one of so great antiquitie the other of so great authoritie as both are beyond exception Some 400. yeares ago liued a Monke learned for those times called as Posseuine confesseth r Vide Posleu in Appar sac In append priori ad â—om 1. lit B. Bernardus Morlanenâ—is hee wrote three bookes of the contempt of the world in an artificiall kind of Poetrie but much more artificially describing and zealously deploring the sinfulnesse of the Romish Church and state in those daies from the head to the foote describing particularly their adulteries Å¿ Casta cubilia sunt modò vâ—â—a lata petunâ—ur c. drunkennesse t Cura stat vnica luctaque publica carnis in esu ebâ—ietas placet tua vox â—acet ô bone Iesu ambition idlenesse dissimulation deceits cosenages murders u Arcta relinquitur via carpitur ampla quibusque Quaeâ—imus in via fluxa fluentia con fluit ansque Architâ—iclâ—â—iuâ— sceptra sedilia rima petendo Quisque tumultuat instat aestuat haec satagendo Stat simulatio dissimulatio crimen vt uÌ„ que Alea crapula fraus facinus gula flagitiumque Ora bilinguia lis homicidia Mars tuba terror Vis probra Iergia quid moror omnia me docet error whoredomes w I am meretricia pene cubilia niâ— reputaÌ„tur Et venialia quod genialia vociferaÌ„tur of all estates then particularly for their Clergie their ignorance and negligence x Grex flet amarius est operarius in grege raâ—us Pontificum â—tatus excidia datus extat auarus c. their Sodomie y Parcite credere quae pudet edere sed tamen edam Horrida nomine plus mala crimine crimina quaedam Heu male publicus est Sodomiticus ignis aestus Nemo seelus tegit aut premit aut fugit esse scelestus Plangite saecula plangite singula crimine pâ—ena Mas maris immemor ô furor ô tremor est vt hyaena their Simonie and other corruptions in attaining places in the Church z Non sine Simone sed sine canone dux animarum Mox docet inscius sibi nâ—scius ipse praeesse O mala saecula vendiâ—uâ— infula Pontificalis Infula venditur nec reprehenditur emptiâ— talis Roma dat omnibus omnia dantibus omnia Romae Cum pretio quia iuris ibi via ius perit omne Roma nocens nocet atque viam docet ipsa nocâ—ndi lura relinquere luâ—ra requirere pallia vendi and then at last comming to Rome it selfe so layes open the filthinesse of the whore of Babylon a Roma ruens rora foeda satis nota canteâ—iat te Scilla vorax rapis cupis capis trahis ad te Gurges es alâ—ior area capacior alta lacuna Insatiabilis insociabilis omnibus vna Si tibi det sua non repleat tua guttura Croesus Merca vel aureus à modo non Deus est tibi Iesus as it is doubtfull whether her sinfulnes be more hatefull then his boldnes is admirable Let him that would bee able to answere all their false slanders which they lay to the charge and disgrace of Protestant Churches and to retort vpon themselues their obiection of the liues of our Professors and he that would see the Church and state of Rome in her owne natural colours let him I say reade but that one Author who beside that hee is Manuscript in many Libraries he was also published at Amsterdam or somewhere neere therabouts this present yeare 1607. And after hee hath discouered her corruptions and laid open her sinnes from head to foote then he vrgeth her vehemently to repentance and reformation b Roma resurgito te tibi reddito Romam Cuius eras prius ordinis illius exprime formam Quo modo corpora tuÌ„â— ita pectora nune rege fracta Fracta recollige deuia diâ—ige â—er labâ—facta c. Sed facis haec secus c. Roma quid exequar imò quid eloquar aut tibi promam Vncia te roâ—at vncia te notat haud fore RomaÌ„ Tu populos tibi te rutilans sibi marca subegit Semper eâ—im lucra progenies tua vult agit egit which because he seeth no hope of but that still she falleth from euill to worse therefore he denounceth Gods iudgements against her and assures her that vengeance ruine and destruction shal fall vpon her c Fas mihi dicere fas mihi scribere Roma fuisti Ecce relaberis ecce reuoluer is ordine tristi Fas mihi scribere â—as mihi dicere Roma peristi Obruta maenibus obruta moribus occubuisti Vrbs ruis inclita tam modo subdita quam prius alâ—as Quo prius altior hoc modo pressior est labefacta Fas mihi scribere fas mihi dicere Roma ruisti Sunt tua maenia vociâ—erantia Roma peristi Haec omnia multa huiusmodi Bernardus Marlanensis Monacus Cloniacensis in libris suiâ— de contemptu mundi ante 400. annos scriptis 1607. editis Some part of his owne words I haue here put downe in Latine but not in English because the sinnes he laieth against her are such as some of them are better vnnamed then reprooued What can they say to it is he some fained and forged new found Author deuised by some of vs or was he some late writer hired by Luther or suborned by Caluine to raile on the Pope or Poperie Nay Posseuine the Iesuite confesseth in the place aforenamed and if he did not it is well enough knowne by other good and ancient records he was a professed Monke and liued aboue foure hundred yeeres ago therefore his testimonie in this case is beyond exception Now whether these wounds and corruptions in the Romish Church and State were healed in the subsequent ages or no if any man doubt let him looke vpon the Authors named afore who liued in the ages succeeding one after another Gualterus Mapus and their S. Brigid not much more then a hundred yeares after him about 100. yeeres after them Bonauenture and Wiclieffe about a hundred yeeres after them Gerson Clemangius Vincentius and others these if any man looke vpon he shall see that those wounds stood vnhealed and those corruptions vnreformed