being any shelter to the blasphemy that is deliuered in the whole passage Nor can it bee saide the booke wants authority for it is formally allowed dedicated to the Cardinall Aldobrandinâ— printed at Rome and since often elsewhere and of late both the Author and his booke highlie commended by the greatest Romish censurers So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. The fourth Wound NOw to go forward from the Person and Maiesty of God let vs proceede to his Holy Scriptures and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vpon those vile and base speeches vttered and written of them by Eccius Pighius Hosius and many other of that generation for that they haue beene both detected and with shame inough reiected by many reuerend men of our nation both in Latine English w Whitaker Fulke lewel Reinolds and others but vpon some that often haue not bin touched by many nor euer can bee sufficiently condemned by any In the Canon Law the Pope spareth not to disgrace the holy Scriptures in expresse tearms sometimes equaling his owne Constitutions with them sometimes preferring them In the decree he shameth not to affirme that 7 The fourth wound The Popes decrees bee equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canonicall Scriptures x Decret dist 19. cap. 6. impudently alledgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon law a hundreth yeares agoe But some will say this wound is now healed No looke in the new impression reuiewed at the Popes commandement and printed by his authority within these few yeares and there stand the verie same wordes without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the Canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self shamelesse in the dooers in as much as in the same new edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeare after his daies To conclude let wise men obserue heer this point how vnwilling the Romish Church is to amend or alter any thing especially if it concern Gods honour and not their owne free-hold else why should they maintaine that blasphemy in the Rubrick and title of the Chapter which in the body of the Chapter they condemn But well doe they know that many a man reades the contents of books chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonourable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing The fift Wounde THis doth but make them equall and that may be thought no great wound in that Church but shall wee see a deeper more deadly namely where the authority and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Dictinction the Pope alleadgeth for good doctrine and canonizeth for a law these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the holy Scriptures that is from Gods mouth And certainâ—y all men do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Chrstian religion rather from the mouth of the Bishops of that See then either from the holy Scriptures or the olde traditions all they care for or seeke after is what he wil and what he will not that so they may conform themselues frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is heere the discipline nay the religion it selfe of christianity is sought for rather at the mouth of the Pope then at Gods mouth in the holie Scriptures and al that a Christian man cares for is not what God but what the Pope will and what hee wills not and according to that are they to frame themselues Is this a doctrine fit to be inserted in the popes lawe Is this the holie and the onely true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an heretike let who wil be the Catholicke but if a true Catholicke ought to holde the doctrine of the scriptures and to depend vpon the mouth and reuealed wil of God then woe be to that Church and religion that teacheth wee may rather depend on the Popes mouth then on Gods But some will say this is healed Nay alasse they be so farre from that 10 The fift wound not healed that contrariwise for ought that I know that is not to bee found in the elder editions but I am sure it is in the later and last of all set forth by special authority from the Pope from whence also I cite it at this time The sixt Wound THus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondlie that they are of greater authority then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquity will neuer be ful and therfore she goeth one steppe higher in this impiety and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnlesse hee by his authority giue them strengthâ— they are not of credit nor necessary to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their words truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretal is in these words * Vide Decretal lib. 2. tit 23. de praesuÌ„ptionibus cap. 1. â—icâ—t Obserue heere that the wordes of the Text are not the wordes of the Pope but of SALOMON in the Prouerbes the sixe and twentieth Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holie Scriptures are therefore of credit to be
popery fit for their pulpits and their people and after they be preached worthie to bee published to the world Surely if they graunt these be false doctrines then blame shame belongs to the Papists that preach them write them publish them and allow them for Catholicke doctrine but if they stand to them as true then mark what consequeÌ„ces will follow vpon them first it is here taught that a man may appeale froÌ„ God Hereupon this argument is easily framed but I beleeue not so easily answered Popery teacheth there lies no appeale from the Pope and heere teacheth that there lyes appeale from God But in reason he from whoÌ„ no appeal can lie is greater then he from whom one may Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Again here it is taught that we may appeale froÌ„ God to the Virgin Mary if that be true let them answere this argument He vnto whom appeale doth lie from anotherâ— is greater then hee from whome it is made this is their owne doctrine But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernardine de busto his bookes are to be burnt yet they are both allowed commended by the Romish Church but let vs goe forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here we learne many points First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen for shee that hath got possession of the halfe of Gods kingdome may well and worthily be held the Queen of heauen Secondly heere is a very good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their own tongues they would startle at this doctrine and when they heard it deliuered in Pulpit that God had diuided his kingdome would soone haue saide that is false doctrine for the Psalme saith The kingdome is the Lords * Psal. 22. 29 and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all * 1. Chr. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but hee may diuide it to another then they would haue answered that cannot be for he himself sayth I am the Lord c. My glory I will not giue to another a Esa. 42. 8 and if hee still obiected that to be true in the olde Testament when there was none capable and worthy of this honour because then the Virgine Mary was not they would readily answere that in the new Testament after the Virgine Mary was and after shee was the mother of Christ Christ her son speaks to God his Father but not to her his mother Thine is the kingdome power glory b Matâ— 6. 13. The kingdom is Gods and how long not till she be assumed crowned in heauen as they say but for euer and euer And whereas they further teach that he hath kept Iustice to himselfe but committed mercie to his Mother they would crie out vpon that doctrine him that taught it and tell him that they finde it sixe and twentie times in one psalme that Gods mercy endureth for euer c Psal. 136. in euery verse and that his mercy is ouer all his works d Psal. 145. 9 If ouer all then ouer her also or else she is not of his making and if his mercy be vpon her without which shee could neuer haue beene saued then how dare any say that Mercy is hers and not Gods And if mercy bee Gods and that mercy of his endureth his not for the time of the olde Testament onely but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vp mercie from himselfe to a creature Thus would the people come vpon him that taught this doctrine and vpon the Romish Church that alloweth it and therefore doth not that Church wisely to keep the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie heere is a good defence of their Ladies Psalter wherein they turne the Psalmes from Dominus to Domina from GGD to our Ladie and when Dauid saith Lord haue mercy on me they say O Lady haue mercie on me in thee O Lady is my trust They say this was compiled by BonaueÌ„ture but tho he liued in il times yet his other writings giue cause to hope hee made it not for hâ—â— saith that we must take heed wee so inlarge not the excellency of the Mother that we diminish the glory of the sonne Sure hee that saide so would not be so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly heere we see the reason why the popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6â— Luke the 11. all their Miâ—â—als and Breuiaries Manâ—aâ—s and allowed primers in all which they cut short the Lords praier leauing out the words of the conclusion for thine is the kingdom c. For if the kingdom be diuided then it is not all his for euer no maruel therfore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robbery and sacriledge in cutting off part of the Lords prayer for another place and purpose it is heere euident that no papist in the World can with a good conscience say the whole Lords prayer For if God haue now diuided his Kingdome then how can he say with Dauid in the olde testament i 1â— Chr. 29. 11. Christ in the new k Mat. 6. Thine O Lord is the kingdome for euer therefore he must either alter the Lords prayer and say Thine is halfeâ— the kingdome c. or neuer say it at all or else curse and detest his own teachers that write and his Lord God the Pope that alloweth such doctrine Alas poore â—oules what should a simple honest hearted papist do in this case See therefore in what pittifull state they liue who haue subiected themselues to such teachers Lastlie let it bee obserued that heere they teach that there bee in spirituall matters touching the soule 2. diuine Courts the one of Iustice and that is
beleeued because they are allowed and authorised by the Pope being so by him authorised they are of as much authority as if the Pope himself had beene the Author of them Therefore it is of credite and implyeth necessity of beeing beleeued or it bindeth as strongly as if it had been pronounced or vttered by the Pope because wee make all those things as good as our owne vpon which we bestow or impart our authority The high holy God that is the Author of the holie Scriptures be mercifull vnto vs in hauing any thing to doe with this vnchristian blasphemie and graunt that wee may not any way communicate with their sins noâ— haue fellowship with this wicked worke of darkenesse The Impiety and Atheisme that lyeth in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but being that it is registred in the Glosse vppon their lawe a booke of so great authoritie and so common in the hands of all the learned I cannot but discharge my dutie to the trueth tho it may giue vantage to the Atheist and Libertine For what can such men think when they heare him that pretends to bee Christs Vicar and Peters successor teache that Salomons wordes are not of as good authority as his bee when as Christ himselfe did approue and iustifie himselfe and all his wordes and deedes and doctrines by the olde Testament and that the words of God in the olde Testament do therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them What I saie can they iudge but that the Pope is one of their profession a plain Atheist that holds the Scripture all religion as farre as pleaseth his humour and serueth his turnes And if any of his faction hold this too hard a censure I would intreate him to answere mee but this question grounded vpon these words of his Whether is God the Author of the olde Testament or no 2. Pet. 1. 20. 21 If they say no Saint Peter answereth that Prophecie came not in old time by the will of man but holy men spake as they were inspired of the holie Ghost If he be then the Prouerbs of Salomon being a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of the Text are Gods words and not Salomons This beeing so let vs then take the wordes as they are in their true and full meaning and see what a peece of Popish diuinitie heere is Obserue that the words of the Text are not the words of the Pope A straÌ„ge peece of popish doctrine that gods word if it bee authorized by the Pope is theÌ„ of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to Canonize it then it is notâ— So that either Gods word must bâ—e beholden to the Pope for the authority of it or else it hath none but of God but because these words of God are heer canonized by the Pope therfore they are of credit worthy to be beleeued as well as if they had ben spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinity fit to be hatched at Rome and to be coyned in his mintâ— Let the words be examined and see what can follow of them but that either the Pope holdes not the Prouerbs to bee Gods booke but SALOMONS which is horrible Atheism or else if he hold them Gods that the words of God beare no credit nor haue authority to binde mens conscience till the Pope do canonize them and that Gods word in a booke knowne receiued and graunted to bee Canonicall is not of as good authority in that booke as being translated into the Popes Canon lawe If he refuse both these then let him refuse his owne lawe and burne his glosse vpon his decretallsâ— as containing Atheisme and Heresie in a high degree 12 The sixt wound not healed But to goe forward Is this wound healed Surely if they haue left it out or reformed it in any later impression so it be with open confession and detestation of the fault it is wel But sure I am it is in the impression I haue and in al other which I could borrow And further I do not know any Pope or popish writer that hath with authority and allowance condeÌ„ned or reproued this Atheisme if they know any they may doe well to produce them Meane time I am also sure of this that in stead of healing it they haue suffered their Doctors Writers continually since to speake and write almost as ill if not worse In Queene Maries time an English Papist wrote thus c Proctor in his booke called the waie home to Christ printed at â—oÌ„don in 8. Religion is occasioned by Scripture but perfected and authorized by the Church See we are more beholden to the Church then to the Scripture for our Religion About the same time Cardinall Poole out of his Pope-holy deuotion is said to haue affirmed that The written word of God is but a seede of Turcisme d Scriptura scripta est semen turcicum And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euidence of Scripture boldly answered We are not tyed to the Scriptures those goose quils do not tie vs e Noâ— penâ—is illis â—nâ—eri â—is minime suâ—â—â—â— alligati I will not affirme both these two vpon mine owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disprooued them But that that followeth I speake vpon knowledge A little after a great English Papist pretending to summon a parliament for poperie in his booke so called tells a story of one whome hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diâ—â—â—â—ty in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1â—66â— in folio He voweth to God and cals him to witnesse that this hee heard him himselfe but what was hee that spake it a protestant no a papist and no mad fellow nor ignorant foole nor profane scoffer but sayth Heskins hee was a man of worship of grauity of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure he giues of him that spake these wordes Hee addeth further a litle after in the same Chap. that a popish Gentlewoman hearing a text out of a booke that papists holde to be Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee answered that if the Scripture had such I will not say what shee saide words in it She would no more beleeue the Scripture for it
was naught g Heskins in his parliament the next page after And what was she that saide this A vertuous Catholick gentlewoman saith Heskins and one that feared God h Obserue wel how a great popish doctor coÌ„mends that man and womanâ— for deâ—oâ—t and zealous papists who blasphemoâ—sly saide that the scriptures were naught not to be belieued and doth not reproue the parties for their blasphemie So little doth it touch a papists hart to heare Gods word abused in the highest kind Lo what tokens poperie giueth of a vertuous Catholick woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did he not reproue the one nor the other but contrariwise coÌ„mends them both turnes it to the aduaÌ„tage of the Romish cause saith that hereby we may see what a perillous thing it is for lay people to read the Scriptures But with his leaue hereby we may see what a filthy heart vile estimation popish doctors haue of the holy scriptures who hearing their disciples thus horribly blaspheme them and God in them doe not reproue it but make vse of it nor burie and quench them but write and publish them rather with an approbation then any detestation of them But will you heare his owne wordes and his owne iudgement not related from others as these but vttered out of his owne heart How little incitement to vertue appeareth to bee in the songs of Salomon yea rather how vngodly and wanton seeme they to be in the outward face rather teaching and prouoking I â—raue pardon of all Christian eares wantonnesse then godlinesse and what can the vnlearned finde or vnderstand in many sentences anie thing to edification of godly life or rather a prouocation to wanton life And after certaine sentences alledged hee concludes The whole booke is no better like vnto these saith he is all that booke You haue heard how the Prouerbs were disgraced in the glosse vpon the decretalls and heere the Canticles Now that Salomon may not haue one book left in credite Heskins addeth touching Ecclesiastes What may appeare more vehement to disswade a man from wisedome then the booke of the Preacher how much is wisedome the goodlâ—e gift of God abused to appearaunce in this booke k Heskins in the same book and Chapter And to conclude of another booke which they hold also to be canonicall scripture some of them to be Salomons he saith that The booke of Ecclesiasticus seemeth to haue such vnseemely wordes in it as an honest men would be ashamed to speake them and I also â—aith he would be ashamed to write them if they were not Scripture l Heskins a little after in the same chapteâ—â— If the words be as immodest as he pretends they be then why do they hold such a booke to be Scripture And if they holde it to be Scripture then how dare a Christian man say that it hath such speeches in it as an honest man would bee ashamed to speake or write I leaue this for them to answere in the meane time I goe forward Not long after comes Hosiuâ— a greate Doctor of theirs and after a Cardinall and writes thus m Hosius editionis vlt. tom 20. lib. de expresso dei verbo pag. 5. The word of God of it selfe doth not but as it is written in the Scriptures it dependeth on the authority testimonie and approbation of the Church and it ought no otherwise nor no further to bee esteemed the word of God then as farre foorth as it is approued by the authority of the Church Lo what doctrine heere is for hence it followeth that therefore if the Church should not allow the new Testament it were not scripture Put all these together and then it will soone appeare how pittifully this wound is healed Nay further if the â—ime present occasion would giue leaue to looke into their latter and moderne Writers we should see by the last and latest of all this wound is so farre from being healed that it rankles further deeper euen like an incurable leprosie that cannot be healed but this may be sufficient Therefore let vs go forward to another wound The seuenth Wounde THey taught the people in olde time namely for two or three hundred yeares past that images were good lay mens bookes and euen then when they denied them the Scripture as vnfit for them and obscure and dangerous for seducing them to heresies were Images allowed and commended vnto them as good meanes of Instruction 13 The seuenth wound Images are good lay mens bookes Some three hundred yeeres ago liued a Frier called Gulielmus Peraldus learned for that time wel approued of their Moderne Censurers hee writes thus As the Scriptures are the bookes and containe the learning of the Clergie so Images and the scripture are the learning and bookes of laie men p Lo heere how Images are associated and ioined with the Bible Search the Scripture saith Christ looke on them and on Images saith the Pope how readest thou saith Christ what â—eest thoâ— saith the Pope It is written saith Christ it is painted and grauen saith the Pope thy word saith Dauid is my light not the golden Cherubins but nowe saith Poperie euen in the new Testament The scriptures and Images are lay mens lights What a wrong is this to God and what an iniurie to his worde But is this healed Oh that it were but let the Reader iudge by that that followeth 14 The seauenth wound not healed but made worse and worse One of their greatest Casuists Laelius Zecchius a great Diuine a famous Lawyer and of late yeares Penitentiary of Bresse writing a great volume of Cases of conscience dedicated to Pope Clement the viij amongst many other strange doctrines touching Images teacheth that It is not lawfull onely but profitable to haue Images in Churches to cherish and encrease charitie towards God and man câ— and to preserue faith seeing Images are to bee held as bookes for them that bee vnlearned to draw them vnto knowledge memorie and imitation of holy and diuine matters c. q Laelius Zecchius Summa moralâ— theolog casuâ— noâ—sci tom 2. cap. 90. art 18. pag. 609. Lo here this doctor who beeing Penitentiary is by his place and calling to heale wounds and satisfie Consciences comming to touch this wound handled it so roughly that in steed of healing it he makes it sorer then it was For whereas Peraldus gaue Scripture so much honour as to be ioyned in commission with Images they 2. to be ioint teachers of the Laity Now comes the great Penitentiary is wel allowed by the Pope to leaue out the scripture as needlesse and to giue all the power to Images not onely to put men in minde but euen to cherish and increase faith and charity And certainly if Images can do so it is no maruell that Papists cast out the scriptures and in roome thereof doe
Posseuine the Iesuite calls the very hammer of heretikes Thus he writeth Thus we haue taught that the Crosse is to be worshipped But now with what kinde of worship is it to bee worshipped We answere and affirme according to the more common opinion more receiued in schooles that the Crosse and all images and signes of the Crosse are to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with diuine worship Can anie speake more plainely then both these doe Now these bee Iesuites and to these two I could adde more but let vs see what their Summists and Casuists saie to this matter which are the more to bee regarded because they pretende to write such resolutions as may settle vnquiet and doubting consciences If therefore any poore Papist aske the Romish Confessors and Casuists How farre may I worship a Crosse and with what kind of worship hearken how they answere And to let one speake for all Iaâ—obus de Graffijs a Monke of greate name and Graund Peâ—itentiarie at Naples writing as hee calls them his Golden decisions of cases of conscience some 3. yeares ago answereth thus g Iaâ— de graff decis aur caâ— cons. tom 1. lib 2. câ—p 2 art 3. Holy Images considered as they be pieces of wood or metall or some such things are to haue no honor giuen them but in them another matter is lookt at namely the image of him whom they resemble and not the matter whereof they are made in which respect looke what reuerence or worship is due to him whose Image it is the very same by good right is to be bestowed on the image And to speake more fully and plainly if it be possible a little after he addeth The first Commandement commaunds that wee worship euery Image with the same worship as we doe him whose Image it is for example that wee giue latria that is diuine worship to the Image of God and of Christ and euen to the signe of the Crosse in as much as it brings to our mind the passion of Christâ— and hyper dulâ—â— to the image of the blessed Virgin and Dulia to the Images of the Saints How now is not Babylon well healed What can be said against this that these be priuate men no they be publick professors and their bookes allowed with at great authority as can bee But will you haue that that is of souereigne authority and that may not bee questioned Then looke in their publicke Liturgy which is of more credit account then a 100. Doctors and there you shall finde the crosse saluted and praied vnto in these words h Vide Breular Rom. paâ— hyemal in fine Ara Crucis lampas lucis vera saluâ—â—hominum nobis pronum fac patronum quem tulisâ—i dominum Salue lignum vitae dignum ferre mundi pretiumâ— Conserâ—sti plebi Christi crucis bene â—icium Thou altar of the crosse thou lamp of light thou true saluation of men make thou that Lord whom thou didst bear a louing merciful Patron to vs. Alâ—â—ail thou wood of life thou that wert worthy to cary the price of the world do thou bestow vpon this congregation of Christ the fruit and benefit of his passion Oh admirable doctrine First heere is a prayer to the Crosse it selfe but of that heerafter theÌ„ the Crosse is made a mediator to Christ for vs. And surely we shal lesse wonder heereafter that they make Saints Mediatours to Christ seeing heere they shame not to send the wodden crosse to him to make intercession for them but as for that where they giue a power to the Crosse to procure Christ to be good vnto vs how it can bee spoken without Atheistical blasphemie let them answere that made it Further obserue how the Crosse is said to haue deserued to beare Christ surely no maruell tho Saints can moriâ— when a peece of wood can merit at Gods hands Lastly let all reasonable men iudge what the Romish Church holds of Christs death seeing they praie to a wodden Crosse to bestow the fruite and benefit of it vpon them But sure will some say this is healed I wil not deny but that in some of their new and later Breuiaries this is left out but thereunto I answere First that it is not cured bue couered for to the healing of a spirituall wounde there needes confession and publique satisfaction to the Church offended by the fault but heere is no confession of any fault nor euill in these words to the Crosse only they be cunningly kept out in the newer bookes so that they are ashamed of them and yet haue not the grace to confesse it and therefore will leaue it out and yet shew no cause why Now if it be naughtt why do they not say so and therfore put it out if it be good why do they put it out So then it may be couered but is not cured Secondly I answer that though they haue left out that yet they haue kept in as bad or worseâ— for euen in their newest editions and as they say most reformed there is this prayer to the Crosse i Breuiaâ—ium Rom. autoâ—itate Concil Trident suÌ„moâ—um pontificuÌ„ Pij 5. al. restituâ—um edituÌ„ Sabâ—ato infra hebdomadam passionis in Hymno pag. 302 editionis in 4. O Crux aue spes vnica hoc passionis tempore augepijs iustitiam reisque dona veniam All haile ô Crosse our onely hope wee pray thee in this holy time of Lent increase iustice or righteousnesse in godly men and grant pardon to the guiltie Heer the very wodden Crosse is called vpon praied vnto to do that which Christ himselfe could neuer haue done if he had not ben God Some wil say Surely they speake to Christ howsoeuer the words seeme to be spoken to the Crosse I answere if they direct their hearts to Christ why then direct they the words to the Crosse Verily Christ is worthy of both as well as one But I answere further it is a cleere case that they make and direct this prayer not to Christ but to the very Crosse it selfe else loâ— Aquinas bee Iudge who makes this argument k Aquinas summae par 3. q 25. art 4. That is to be worshipped with diuine worship wherin wee put and place the hope of our saluation but wee place the hope of our saluation in the Crosse that Christ dyed on for thus sings the Church and theÌ„ he alleageth this place these words All haile ô Crosse our onely hope in this time of Lent do thou increase righteousnesse in holie men and graunt pardon to sinners therefore the Crosse is to bee worshipped with diuine worship These be his owne very words and are spoken of the Crosse and not of Christ as any man may see that will but looke on the booke it selfe for the question in generall beeing concerning the adoration of Christ hee diuides the generall into sixe particular questions which are these 1. Whether Christs humanity be
1. That by Pâ—pish religion the Crosse is a God This I collect thus Latria saith Augustine is that worship of religion which is due onely and â—olelie to God himselfe and popery it selfe confesseth with one consent that prayer is a part of latria But popish religion prayeth to a wodden crosse euen to the crosse it selfe therefore by popist religion the wodden Crosse is a God 2. That the Crosse is made a God not by the doctrine and iudgement of their priuate Doctors but of their Church and religion This I collect thus Their Missalls and Breuiaries which containe their Liturgy are confirmed both by the Pope and the Councell of Trent a Vide Missâ—lia Breuiaria omnia ab anno 70 deinceps but the Popes determination especially together with a Councell is the publicke and vncontroleable act of their Church b None acknowledging himselfe a papist can denie this Therefore the doctrine and practice in their Liturgie is not priuate or such as may be questioned or doubted of but publicke and general and may not bee called in question But in their late and reformed Breuiary allowed and confirmed by the Pope and Councell they pray to the Cross and call vppon the Crosse as wee heard before and their owne doctors doe expound it that it is not to Christ but to the Crosse c Aquinas of old and Chrysostomus a visitatione of late Therefore by the doctrine and religion of the Church of Rome the Crosse is a God Bellarmine would gladly heale this wound or at lest couer it ouer and saith d Bellar in tom 2. de Imag sanctoruÌ„ lib. 2. c. 24. in reâ—p ad argum that whereas the Church praieth so surely either the crosse is taken for Christ or else it is but a figure as Moses saith Hear O Heauens Deutro 32. No no say the Romish Doctors that wrote since Bellarmine there is no such matter that praier is to the Crosse it selfe And his brother e Ga. Vazq les de cultu adorationis li 2â— disp 3. cap. 4. Iesuit Gabriel Vazquez beeing also much ashamed of the matter would gladly help it and to that ende is constrained to confesse that there is not as Bellarmine sayth one alone but two figures in that praier which saith he vnlesse they bee admitted it is an vnapt absurd prayer for it speakes vnto the Crosse as vnto our God and Sauiour He therfore for his part saith hee should thinke that by the crosse they meane Christ and pray to him not to the Crosse and further saith that many others thinke so but hee names not one tho in other points hee is a plentifull citer of other authors but against him or who-euer else thinke so beeing papists I produce the Cistercian Doctor Chrysostome a visitatione who writing sinec them al f For Vâ—zquez wrote since Bellarmine namely about the yeare 92. but this Chrysostome wrote sinec Vâ—zquez some seauen yeares agoe and whose book is of more authority then his g For Vazquez is dedicated but to a spanish ordinarie Bishop but Chrysostome to the Pope himselfe answereth all these doubts preuents all other obiections saying plainely that in that prayer of the Church We speake to the Crosse it selfe we call vpon and praie to the crosse it selfe And no more nor no worse saith hee then Aquinas himselfe totidem verbis spake before him h Aquinas summa par 3. q. 25. art 4. Therefore to conclude til this doctrine of Aquinas be condemned for heresie and til this fellow that cals him selfe golden mouth be adiudged as he is a leaden mouthed and blacke-mouthed blasphemer and his booke burnt as heretical and till the Romish Church haue satisfied the world for this great wrong til then I say it is apparant to al men that in this wound She is not healed This wound hath beene deepe and wide and therfore long in searching and seeing it is found incureable let vs vs proceed The ninth wound NOt many hundred yeares ago liued a Frier they called S. Francis and ignorant man for learning but wittie and the more for that his wit was shrowded vnder the shadow of great simplicity hee beeing the founder of the Franciscans the Pope hath suffred his fauourites and followers to set him vp as another Christ 17 The ninth wound An Italian Frier Francis was like to Christ in all things and in some things did more then he and bare S. wounds in his body as Christ did and blasphemously to compare him and oftentimes to preferre him before Christ himselfe And to this end among many other vile ones i Vide monumeÌ„ta ordinis fratruÌ„ Min. SalamaÌ„cae 1511. in 4. Et firmamenta trium ordinum D. FraÌ„cisci Paris 1512. 4. mult al. he suffred to be published a great volume called The golden booke of the Conformities of the holy father S. Francis with the life of our Sauiour Iesus Christ k Liber aureus inscriptus liber conformitatum vitae beaâ—i ac seraphici patris FraÌ„cisci ad vitam Iesu Christi Domini nostri correctus illustratus aleremiah Bucchio ord Min. doctore theol Bononiae 1590. In which booke with strange impiety first they paint in the first leafe Christ bearing a Crosse and Saint Francis following him with one as bigge as his where Christ hath nothing but precedence but after thinking that too much they paint one Crosse and vpon it one of Christs armes and another of S. Francisces one a-crosse ouer the other then begins the booke In the name of Iesus Christ and of S. Francis where Iesus Christ is called our Lord and S. Francis our blessed Father and the Authour saith not that he compiles the booke to the honour of God or Christ but of the foresayd holy father S. Francis Then he salutes Saint Francis with a prayer m fit for none but God himselfe First blasphemously calling him typicall Iesus then desiring him to cure the sinnes and driue away the spirituall maladyes of their soules and to giue vnto them place in the glory of heauen Then he comes to the point of Conformitie and to shew this the better hee paints a tree at the toppe whereof is Christ and at the roote Saint Francis the tree hath twenty branches on the right and twentie on the left side and euery branch hath foure particular fruits in all eighty these are equally diuided betwixt Christ and S. Francis 40 to the one and 40. to the other each couple or pair of these is one point of conformitie betwixt Christ and S. Francis consisting in all vpon 40. particulars wherein they begin at the birth conception nay at the very prophecies promises made of Christ so proceed to his life his death resurrection and alcension and in all and euerie of these and euery thing else whatsoeuer may be saide of Christ the very same doe they not shame to affirme of that man Francis For example thus Christ was
gone Brother wolfe liueth in the towne takes his meate at the dores and went vp down the streetes and tooke his meate from door to doore hurting no man was wel and daintily fed there was neuer so much as a dog that barked at him And at last after 2. yeares Brother Wolfe Brother wolfe dieth is lamented being striken in yeares dyed for whose death the Citizens did verie much lament Heere is a miracle worth the marking Now let all Huguenots and Heretikes shew such a miracle in their religion no no they neuer can doe it And no maruell for Iesus Christ who is the King Captain of their religion neuer did the like in his time to this Which S. Francis the king and captaine of the Franciscans u Francisce Iesuty dicè dux formaque Minorum hath heere done If the time would giue leaue I could bring 20. more as impious as incredible and as absurd in their kinde as this but leauing it to a further opportunitie and referring the learned to the booke it selfe I proceed What may be saide to all this are not these wide and wofull wounds Ierem. 7. 12â— Oh! but they are healed I maie answer as the Prophet doth Were they ashamed when they had committed abhomination Nay they were not ashamed 18 The ninth wound not healed For whereas this booke was written aboue two hundred yeeres agoe by Bartholomeusâ— Pisanus a Franciscan Frier it was then not only suffred to passe to publique view in those daies of darknesse and superstition but now of late within lesse then 20. yeares when one would haue thought they woulde if not repented of the impieties yet haue beene ashamed of the absurdities they contrariwise haue reprinted the Booke x The new edition iâ— at Bononie in Italie 1590. is dedicated to a Cardinall in this edition is al that I haue alleadged and haue not taken out nor reformed one worde of all these euilles nor of manie more which doe so directly disgrace the merits of Christ Iesus onelie some things haue they altered which they thought might make against themselues but not one of these which doe so farre dishonour God and Christ and all religion Compare together the olde and new bookes who will and he shall find this to be true wherefore the conclusion is that this wound is farre from being healed Let vs then go forward and see if we can find one wound healed in the Romane Church The tenth Wound TWo or three hundred yeares agoe 19 The tenth wound The Pope may giue Indulgences for 20000. yeers grant men power to redeeme soules out of Purgatorie the Popes indulgences did growe to that height of rotten ripenesse that all men of vnderstanding euen of his owne brood were ashamed of it and many a one of the wiser sort euen in these mystie times did see laugh at the nakednesse of Poperie in that point the excesse whereof grew so great as they cannot denie but it gaue at last an occasion of LVTHERS reuolte from them There is a Manuscript extant written some two hundred yeares agoe and another not much differing from it some 130. yeares ago printed at Rome containing a catalogue only of those Indulgences belonging to the parish Churches of Rome amongst which they say are 7. principall let vs but consider of some few y He that waÌ„ts this book let him look in Hospinian de Templis lib. 2. c. 28. pag. 348. editonis Tiâ—ur 603. where he shâ—ll finde both mention of the booke a particular recitall of a great part of it In the Laterane Church it is granted thus by Pope Boniface If any Pilgrime come for deuotion to this Church he shall be absolued from all his sinnes And in the Chappel there called sanctum sanctorum there is full and true remission of all sinne â— And one day in the yeare which is the day of the dedication of the Church there is full remission of all sinnes both a poena culpa and this Indulgence is so certaine saith the booke that when the Pope first pronounced it the Angells in the hearing of all the people said Amen Angels say Amen to the Popes indulgences but they shold first proue that God saith AmeÌ„ to them for else the Angels will not vnlesse it be the euill Angels If these things bee true then it is strange that all Papists in the world are not saued for hee that hath full remission of al sinnes both à poena culpa dying in that state cannot bee damned And certainely hee that for the obtaining thereof will not take the pains to visite that Church one day in a yeer is not worthy of saluation In Saint Peters Church there bee euerie daie eight and fortie yeeres of pardon which is in one yeere aboue fifteene thousand yeeres Euerie daie of the Annuntiation there bee one thousand yeeres and hee that with deuotion goeth vp Saint Peters staires hath for euery step seuen yeeres of pardon Surely purgatorie paines are not so fearefull as they beare the worlde in hand if going vp two and twenty-steppes may purchase releasement of a hundred fifty yeeres thereof And if these seeme too little Alexander the Pope like a liberall Lord opens his treasure giues to euery steppe a thousand yeares So that now there is not a Papist in the world that needes to bee in Purgatorie one day except hee will XXij thousand yeers of pardoÌ„ graÌ„ted for going vp 2â— steps If the Pope say true in this no Papist neede to come in purgatory For for going vp twenty two steppes with deuotion he may be released out of Purgatory for two and twenty thousand yeeres and I hope they do not think the World will last so long and Purgatory they say ends with the World Further Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall bee as free from sinne as when he was newly baptized whosoeuer will go through the 3. doores of the Laterane Church shal be as free from al his sins as hee was the houre hee was baptized Likewise at the Altar in Saint Peters Church there bee xiiii thousand yeeres of pardon and deliuerance of one soule out of Purgatorie And in the Church of Saint Lawrence whosoeuer visiteth that Church euery Thursday for a yeere and sits vpon the stone wheron Saint Lawrence was broiled Oh what a great power the Pope hath who can giue power to another so easily to deliuer soules out of purgatory shall deliuer one soule out of Purgatory And in the Church of saint Iohn at the gate called Porta Latina a man either by saying a Masse or causing it to bee said may deliuer one soule out of Purgatorie Are these true How easie purgatory might be emptied by Popish doctrine then why is there one soule left in purgatory or else where is the charity of the Papistes which they so
ashamed to cloak it with so loud a lie as he doth for saith he f Bellar. de Rom. PoÌ„t ToÌ„ 1. lib. 4. cap. 12. it is a false slander of the Heretiks we do not baptize bels neither in respect of the name nor the matter of baptism look saith he the book of the Pontificale there is no such matter only saith he we blesse them as we do Chuches Altars Crosses and other things c. Is it true then let vs follow Bellarmines aduise and look into the g Vide librum inscriptuÌ„ Pontificale RomanuÌ„ autoritate pontificia impressum Venetiis 1520. lib 2. cap. de Benedictione â—igni vel campanae Pontificale omitting the name or word let vs stand vpon the matter of Baptism Compare therefore their baptisme of a child and a Bell together and see then whether it may not be truly said they baptize Bells 1. The Childe must first bee baptized before it can be accounted one of the Church The Bel must first be blessed afore it may be hung in the steeple 2. The Childe must bee baptized by a Minister or a Priest The Bell must by a bishop or his deputie 3. For a Childes baptisme must bee vsed holy-water cream salt oyle spettle and manie such The Bells baptism or blessing must also bee in holy-water oyl salt cream tapers for light c. 4. They giue the Childe a name So doe they to the Bell. 5. The Child must haue Godfathers c. So must the Bel and they be persons of greate note 6. The Childe must bee washt in water So must the Bel and that by none but the Bishoppe and Priests 7. The Child must be crossed So must the Bell. 8. The Child must be anointed So must the Bell. 9. The Childe must bee baptized in the name of the Trinity So the Bell is washt and anointed in the name of the Trinity 10. They praie for the Childe So do they for the Bell. 11. At the Childes baptisme the Scripture is read So at the washing of the Bell more psalmes are reade then at a Childes baptism also a Gospell 12 And publick praiers madeâ— and more prayers are made and excepting saluation greater things are prayed for and more blessings on the bell then bee for a childe For better euidence heerof and because the book is not easie to come by take heere a part of the prayers they vse to that purpose Lorde graunt that wheresoeuer this holy Bell thus baptized or washed and blessed shall sound all deceits of Sathan al phantasies al daÌ„ger of whirlwindes thunders lightnings and tempests maie bee driuen away and that deuotion may increase in Christian men when they hear it O Lord saÌ„ctifie it by the holy Spirit that when it sounds in thy peoples eares their faith and deuotion may increase the diuell may be affraied and tremble and flie awaie at the sound of it O Lord poure vpon it thy heauenly blessing that the fiery darts of the Diuell may be made to flie backward at the sound thereof that it may deliuer from danger of wind thunder c. And graunt Lorde that all that come to the Church at the sound of it may be free from all temptations of the Diuel O Lord infuse into it the heauenly dewe of the holy Ghost that the diuel may alwaies flie away before the sounde of it c. Thus at Bellarmines request we haue lookt into the Popes Pontificale and let the Reader iudge what wee haue fouÌ„d he rebukes vs for laying it to their charge that they baptize bells for proof that they do not sends vs to the Pontificale But surely he thought that we could not haue seene the book els he would neuer haue referred vs thereuÌ„to for vpon sight therof it is apparant to be a more solemn baptism then that of the child is for the solemnitie is longer the Ceremonies more the praiers to greater purpose the minister of greater place then be required to a Childes baptismâ— euery thing doth so concur in it that is in baptisme that Bellarmin himselfe confesseth tho the pope doth not yet others generally do call it the baptizing of belles because they see them sprinkled with water and haue names giuen them i Bellar. tom 1. de Rom. pont lib. 4. cap. 12. Nomen Baptismâ—non a Pontificibus sed a vulgo campanarum benedictioni accoÌ„modatur c. quia videÌ„t eas aqua aspergiet eâ—s nomina imponi c. But it is not the name we stand vpoÌ„ but the matter coÌ„cerning which whereas they pray that the sound of that bel so washed sanctified as afore may driue away the diuel and all his fiery darts I would ask Bellarmine or anie of his Chaplains whether this bee spoken in iest or in earnest in formality as words of course or in faith as a holy prayer If they knowe the prayer to bee impossible not to haue any warrant but meerlie to be a State Ceremonie and done to amaze the poore people c. then it appeares they be Cozeners Atheists that make religion a pretence to all their purposes But if it be in earnest and they know it to bee a prayer of faith and haue warrant from Gods word for it then it is possible inough to driue away the diuell all his temptations out of a kingdom for so many Belles might be hallowed and washed as might hang one within the reach of anothers sound and so if the words of this prayer be true a Diuell might not stay in the realme and that Realm were very worthy to haue the Diuels companie that would not willingly bee at the cost to haue so manie bels though they were of siluer to haue them baptized though it were in costly water To conclude Bellarmine pleaseth to sport him selfe a little with vs and sayth The Heretickes obiect to vs that we baptize belles but its maruell sayth hee that they doe not also say wee catechize and instruct them that so they may sound out the Articles of Fayth But it is very likelie the Iesuite had not seene or not well perused the Pontificale for if hee had hee might haue found that they pray to GOD to giue the HOLIE GHOST to the Bell to blesse it to sanctifie it to purifie it to poure heauenlie blessings vppon it and the dewe of Gods grace Certainelie if this bee a lawfull an apt and fit prayer for the bell they may also catechise it for it is doubtlesse as capable of instruction from man as of anie spirituall and heauenly blessing from God Thus it is proued I hope that the Romish Church in some sort for the name but especially for the matter doth baptize Bells It remaines but to see 24 The twelfth wound not healed for the Romish Church still baptizeth Belles if this wound be healed or no. But I answere this was not the superstition of the olde and ignorant times onely but is euen the present impiety of that
more ought the Cardinalls to haue this honour in Rome being now Christian. Yea but is there not danger to multiply murders defeate the law by this meanes for may nor a Cardinall come for fauour on set purpose may he not be intreated may he not be corrupt and bee hired to come There bee now also many Cardinalls about 60. or 70. if any of all these be in theâ— streetes murderers may escape and there bee fewe daies wherein some of these stirre not abroad To all these materiall obiections what doth he answere surely an easie answer hath he for all This priuiledge belongeth o Germonius Ibid. art 52. without all question to the Cardinalls person if he come by chance and not on set purpose for so it was also in the case of the Virgins vestall But how shall it appeare that hee comes not purposely In that case the vestall Virgins that neuer might sweare were put to their oath p Aul. Gellius ibid. But for al that saith this Popes dearling my Lords the Cardinalls may not sweare they may not be so disparaged as to be put to their oathes How shall it then appear he must saith he q Germonius ibid. art 53. be beleeued vpon his bare word So then if a Cardinall haue but the conscience to tell a lie which how small a thing it is in poperie and how many excuses it hath who knoweth not theÌ„ it is here apparant that the vilest thief and murderer in a countrie may easily escape the halter at Rome Now to conclude see how many helps there bee for a Murderer in Romish religion first by places then by persons priuiledged Were this so in London how should any murderer be brought to the bar or to executioÌ„ for no streete could he passe through but he shal finde one of these fiue places Places priuiledged be 1. a Church 2. a Churchyard 3. an Hospital 4. a Bishops house 5. a priuate Chappell all these shall deliuer a man from triall Persons priuiledged be first a Cardinall riding by which because it is but in fewe places therfore the second is a Priest carying the Sacrament and that is in euery town To touch either of these dooth deliuer from death a murtherer condemned by law Thus we see a bloudy Church is a defender of bloud and murther for let any wise man consider how many thousand murders in a yeere may be sheltred and shuffled ouer by these meanes And yet sanctuaries are but one meanes to cloak murther they haue many more not so fit to be stood vpon at this time but the end and effect of them all is this that poisoning stabbing killing and all kind of bloud-shedding is so rife in popish States that the better sort of theÌ„selues do bitterly complaine of it Oleaster a spanish Inquisitor and therfore not partiall on our side hath these words r Vide HieronimuÌ„ ab Oleastro inquisitorem vlissiponens in suis CoÌ„ment in Pentat â—n cap. 4. Genes pag. 17. I see daily saith he murders are committed but I doe not see the murderers are punished for wee haue at this day a thousand waies to excuse murderers whereof one is to appeale to the Church to say he is a Cleargie man presently to get from the Pope such Iudges or Commissioners as theÌ„selues will who by by discharge absolue them vpon a little punishment or none at all and thus murders are multiplied euery day c. Let these words be wel obserued and what he was that spake them if this be so so farre from Rome as Portingale is theÌ„ we may easily iudge how the world goeth at Rome and neere vnto it Against al this what can be said that this Anastasius is an author suborned by vs Nay Posseuine the Iesuite will for that answere for vs hauing canonized him in his catologue of catholick Doctors s Possev Ies. appar sac tom lit A. what then that he is but a triuiall fellow and of no credit nor authority Nor so for he was publicke professor of the Popes law at Turin in great office authoritie both with Gregory the 14. Clement the 8. t idem Posseu ibid. and his bookes be dedicated to the Popes and Cardinals printed at Rome with soueraigne authority special commendation Nay the pope himself with his owne mouth commended the book to the Cardinalls and said that the whole Clergie and the Councell of Cardinals by name were greatly beholden to the Author for it u Vide eiusdem Anastasij Epistolam dedicat ad Gregorium 14. Pont. Max. So that it is more then impudency for anie papist to make question of the authoritie of his doctrine What then can be said that these sanctuaries stand indeed allowed for some faults but not for murder Indeed if it were so the fault were lesse but the truth is otherwise For tho it be certain and confessed by themselues that by the ciuile law Murderers and Rauishers and Adulterers are excepted x In § Quod fi delinquentes Authent demand princip Yet Germonius shameth not to answere that the Ciuile law is corrected in this point by the popes law and that therefore wee are to stand to it y Germonius de sacroruÌ„ immunitatibus lib 3. cap. 16â—7 c. and not to the Ciuile law Now who are excepted by the popes law onelie night robbers and setters of high wayes z Germonius ibid. art 56 ex lure Canonico communi sententia but as for murderers adulterers and rauishers these finde fauor in the popes law for they be Amici Curiae but theeues robbers are not so and therefore this Germonius concludes that tho the Scripture be plaine and many Doctors yet a murderer is not to bee taken out of sanctuarie vnlesse there be more then murder as deceit and trechery What then may be said that this Germonius is but one Doctor and his opinion is not to bee taken for a doctrine I answer his iudgement is allowed by the Pope himselfe his opinions are fortified with consent of other popish Doctors But that wee may see he walks not alone in this way one Stephanus Durantus writing also of late of the rites of the Romish Church deliuereth the same for a general doctrine of that church tho he being a French-man is therefore the bolder saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere a Stephanus Durantus de ritibus ecclesiae catholic Rom◠〈◊〉 ad Gregor â—4 vid li. 1. â—a art 10. Such saith he is the honor immunity of Churches that malefactors flying to them may not bee taken out nor haue any violence offred them This book also is of speciall authoritie dedicated to P. Gregorie the â—4 and by him accepted with special allowance and in a Bull or constitution of his he affirmeth it is a worke seruing greatly for Gods glorie
and the edification of Christian people that it is approued and allowed by the greate M r. of his palace to whom belongs the soueraigne and highest authoritie to censure all sort of bookes And last of al Iacobus de Graffiis the great Casuist and Grand Poenitentiarie within these 7. yeares hath determined this question affirming that the murderer may not bee taken out of the Church no not tho hee broke prison and fled thither vnlesse it were murder ioyned with treacherie and treason b Iacobus de Graffijs decis aur cas cons. to 1. cap. 48. libri secūdi art 5. 6◠7. Thus we see how Babylon is healed in this wound And heereby it is apparant to all that wil see that she is a bloudy Babylon and as in many other respects for her crueltie so this waie also for this doctrine and practice she is a bloudy sinagogue and no maruel tho the holy Ghost say that in her is found the bloud not only of the Prophets Saints but of al that wer slain vpon the earth d Reuel 18. 24 For as she hath made her selfe the principall agent in shedding the bloud of Saints and Martyrs so hath she made her selfe accessary by this her doctrine and practise to all the murthers bludshed vpon the earth for to maintain so many refuges and defences for a sinne is to maintain the sin it selfe Therefore leauing this bloudy Church weltring and wallowing and bathing her selfe in bloud let vs proceed to that remaines The fourteenth Wound TOuching the honorable estate of marriage and the dishonor of it which is adultery fornicatiō it is lamentable to see what is the doctrine practice of the Romish Church For first they giue a publick and open toleration of the stewes wherein whoredome is practiced as dayly and commonly as other ciuile and lawfull actions 29 The 14. wound Romish Reliligiō permits stewes publickelie nay their rent is rated and duely paide a part of it to the Pope or as hee shal appoint it Thus complaines and cries out Agrippa a man of no meane place nor ordinary vnderstanding among themselues e Cornel. Agrippa de vanitate scient cap. 64. The Corinthians saith he and Cyprians and Babylonians other heathen Graecians did increase their reuenue by the gain of the stewes which in Italie also is at this day no rare nor vnusual matter for the whores of Rome do paie weekelie to the pope a Iulio a piece about sixe pence sterling the whole reuenue whereof in the yeare doth often exceed the summe of twenty thousand Duckets c. Alas will some say the pope cannot hinder this therefore seeing he cannot helpe he hath vsed such was the wisedome of elder ages to make the best vse he can of an ill matter But I answere first the holy Ghost commands vs to haue nothing to doe with an ill matter but keepe vs farre from it f Exod. 23. 7. Ephes 5. 11. though we cannot hinder it Again if the pope could not hinder it yet he can refuse to haue any gaine from it and so hee would but that he thinkes it sweete but if he were of Dauids religion who would not drinke that drinke that cost men the venture of their liues g 2. Sam. 23. 14. surely hee would not take that gain that costs men and women their soules But I answere further He could and might hinder it and will not If he himselfe and his fauorites speak trueth he wants no power for nothing that hee will doe therefore for reforming the stewes it is cleere he wants wil but no power Hee whose power stretcheth through purgatorie reacheth euen to hel doth it not reache to Rome his owne seate Can hee empty purgatory and not the stewes can he command the diuels not whores can he dispose of kingdoms and depose kings when he seeth cause and cannot he or seeth hee no cause to depose the stewes Against Gods truth and vs the professors of it whom he calls heretikes he wants no will and therefore hee wants no power Let him punish whoredome as hee doth that that he calls heresie tho it be the trueth let it be as vnlawful in Rome to keepe or frequent stewes as to haue a Protestant Church and then we should soone see as fewe and fewer whores in Rome then there be good Protestants But whoredome is none of the vnderminers of his State nor enemies of his Crown as our religion is therfore our religion must downe when stewes must stand But some wil further obiect If this haue bin so it is the fault or corruption of his officers and not to be imputed to his Holines But I answer the pope vseth not to be so negligent of his estate as not to looke at a reueneue of 20000. duckets a yeere And to take away al cause of this cauill to make it more apparant that the pope is the head of the whore of Babylon Pope Sixtus 4. scarce 120◠yeares agoe Ad perpetuamrei memoriam to his euerlasting honour built a stewes in Rome of his owne erection foundation so saith the same Agrippa h Cornel. Agrip de vanit scient cap. 64. Licurgus Solon heathe◠law-giuers erected publick stews but that is no maruel for of late yeers pope Sixtus the fourth builded a goodlie stewes Rome Lo heer the Popes Holines the founder of a Colledge of diuels a stewes for whores surely because he scorned ordinary company he built that for himselfe his Princes his peers the Cardinals who if their owne brethren say true make it nothing dainty to be conuersant with courtizans Thus we see it confessed and proued by a learned papist that a 100. yeeres ago stewes were maintained nay erected by the pope that he takes gain rent of them If any man obiect against Agrippa as no competent witnesse I answer the pope indeede hath prohibited i Vide indicem lib prohibit Clementis 8. in litera H. his bookes to be read but it had beene more reason to haue disproued and confuted his assertions but let the pope condemne him as he wil for his bold speaking of truth it is knowen to all that know him or his books he was a papist for the most part whatsoeuer hee was he had no reason to bely the pope we hired him not we thanke him not for any thing but truth yet for more certainty hereof hearken to another who being an Inquisitor is beyond all exception that way Thus complains Oleaster a Spanish Doctor vpon that text of Deuteronomy k Deut. 23. 18. thou shalt not bring into my house the hire of a whore for it is abhominable l Oleaster in Comment suis in Pentateu in Deut. cap. 23. fol. 270. 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 Testamēt when the Church and Ministers therof should
bee much more cleane and pure then afore al manner of filthy gaines are accepted and taken how vile so euer they be and whencesoeuer they come Thus all gaine is sweete al rent welcome to the Pope tho it come froÌ„ whores so true a frend to stews and whores is the whore of Babylon But wil some say this might be so in the elder times that were of more liberty because al was quiet but now since Luther rose the Church hath bin wakened by heretikes this wound is healed No this wound is not healed as I will proue by their late and moderne writers 30 The 14. wouÌ„d not healed for the Romish religion doctrine and practise tolerate stewes still Nauarrus one of their greatest Canonists of this last age one whom the popes held worthy to bee cald to Rome for his continual aduise direction m Martinus Azpâ—l Nauar. Hisp. Iuris canonici scieÌ„tis idemque theolog insignis c. Haec Possâ—â— in apparatu sac tom 2. lit M. deals very plainly in this matter and saith that n Nau ManuaÌ„l c. 17. nu 195. It is lawful for the magistrate to permit whores and stewes to be in some conuenient part of the city And in some places he saith that patroÌ„s officers are appointed for them and houses are let rented to them deerer then to honest women And hee confeâ—â—eth that in Rome houses are daylie let out to whoors the Pope both seeing it suffring it and that of long time it hath been so And that the confessors do absolue and so haue euer done those Land-lords so disposing of their houses to whores yea thogh they haue no purpose to abstain from letting them to these vile persons See heere a peece of spanish deuotion modesty Surely no maruell though this man were sent for from Spain to Rome for it seemes by this doctrin he was for the Popes tooth much more for his Cardinalls Alphonsus Viualdus another learned Spaniarde wrote a booke of matters of conscience not long agoe of so greate account amongst them that they call it the golden Candlesticke It hath been often printed and within these 7. yeares was by the popes speciall commission purged and reprinted hee writes thus o Martinus Alphonsus Vivaldus the olâ— Iuris canon professor poenitentiarius maior c. In Candelabro aureo tit de Confessione numero 60. First he makes a question whether in the yeerly excommunication pronouÌ„ced by the Bishop against theÌ„ that do not confess communicate whores in the stewes be comprehended or no and hee 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 yeeres long yet doth shee not incurre the Censâ—ures of the Romish Church Oh excellent doctrine and fit for the Romish Church but al this wil some say is salued by this that followeth Nay coÌ„trariwise say I the wound is made worse by the craft of that that followeth obserue the subtilty and iniquity of Romish teachers for this is done saith hee in detestation of their ill life the Church doth so detest their manner of life that shee will not thinke them worthy of her censures oh notable shift are they too bad to be punished and not too bad to be suffered doth the Romish Clergy think them so vile that way yet allow them see the iniquity filthines of this religion Thus its apparant by the great Confessor Viualdus that the Romish Church excommunicats not common whoores nor them that go to them another as greate a Clark as himselfe saith it is the common opinion p lac de Graffijs tom 1. lib 1 cap 9. art 8. 9. But yet to shew better that this wound is not healed harke a little what the grand penitentiary Iacobus de Graffijs saith q Iacobus de Graffiis decisaur cas cons. tom 1. lib. 2. cap. 75. art 3. et 4. pag 348. But if fornication be a sinne then why doth the Church her â—elfe permit stewes consequently fornication which is a mortall sinne I answer saith he that the Church sometime tolerateth a lesse euill present that she may auoide a greater euil to come that is probable to fall out and this hee proues out of the Canon law and so concludes that the Church doth tolerate stewes and whores to auoide greater sinnes not approuing the sinne of fornication but by conniuence or dissimulation tolerates it that so shee may restraine and keepe yoong men from adulteries incests and other crimes of that kind then he goeth further to proue his conclusion which he doth out of the practise of heathen lawgiuers by the ciuile law would proue it out of the Fathers and then to make vp the measure of his iniquitie he addeth that the law doth so far foorth tolerate fornications in stewes that it takes order to compell the whoores to refuse no man if he offer her her pay the words are too bad to be repeated in english And to shew that he is a true child of that Babylon that wil neuer be healed that hee is as gracelesse in this point as his mother afterward in his 2. tome which he put out in his more mature yeeres he hath againe the same doctrine in as ill or worse words r Idem Graffius ibid. tom 2. li. 3. c. 28. art 36. And to conclude the better to encourage women to be whores and the better to please their carnall wicked mindes Cardinall Tollet a Iesuite out of his Iesuitical modesty and his Cardinallike respect to the stewes deliuers this doctrine s FraÌ„ Tolletus Ies. Cardinall Instructio sacerdotum lib. 5. cap. 17. art 3 That Whores taking money of men for their sin be they maried or vnmaried tho it be neuer somuch aboue their due are not bound to restore any of it againe if it be once giuen them and giues a reason for it because saith hee this action is not against iustice c. Certainly the stewes are much beholden to Cardinal Tollet for this doctrine but what Iustice modesty and the Church and the truth and God himselfe do owe him for it hee feeles afore this time except he repented t Obijt Tolletus Romae 1596 Thus it is the present doctrin of the Romish Church that she alloweth stewes by publick toleration to auoide greater euills and censureth not the whores for it nay ties them by a lawe to refuse no man and tyes men by a law to pay the hire and for this ende allowes them Courts Iudges and Officers and takes part of the benefit arising Now that their practice is according to this doctrine I appeale to all that haue trauelled in those parts where poperie reigneth as