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
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
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
things as one of the better sort of Popes himself freely confessed t Adrianus 6. In orat per nuntiū suum facta ad Comitia imperialia anno 1522. Vpon these grounds I proceed to lay downe 3. propositions touching the incurablenesse of Romish Babel 1. That these Councels assembled to reform and amend did contrariwise establish diuers impious errors neuer be fore decreed in the world 2. That those foule deformities in the Romish Church both in the head and members and both for doctrine and manners that were in that Church before those Councells and for the redresse whereof those councells were called did neuerthelesse and yet do continue vnreformed 3. That since then in steed of redresse and reformation of the euills then found there haue contrariwise growen vp in their Church more horrible hainous practices and more erronious and impious doctrines then euer before and at this day stand vnreproued and maintained by their Church And these three propositions being proued I hope there is none but wil confesse that the Romish Church for ought that man can see is past cure Touching the first I proue it by a fewe particulars in steed of manie and first for the Councell of Constance that Councell decreed 2. such decrees as tend rather to the ruinating of all religion and ouerthrowing all humane societie then any whit to the curing of diseases either in the one or other For first whereas it is knowen and granted that Christ at his last Supper ordaining the holy Communion did consecrate and giue it both in bread and wine and commanded his Ministers after him Doe this u See all the Euangelists S. Paul 1. Cor. 11 23. c. and tho it cannot be denied but that the primitiue antient Church did so receiue it as Christ left it yet for all that comes the Popish Councell of Constance and calls it a peruerse fashion and an ill order of those that giue their people the sacrament in both kindes and do further decree that Notwithstanding Christ ordained and the primatiue Church practiced it in both kinds yet now to say that it is necessarie to receiue it in both shall be heresie and punished as heresie that is with death and losse of lands and goods c. And howsoeuer Bellar. w Bellar. de Sacram Euch. lib. 4. cap. 26 much ashamed of the matter wil needs that the Non-obstante is not referd to the institution in both kindes but to the celebration after supper and therfore accuseth Luther and others as lyers for so reporting of the Councell yet many others of his fellows make no bones to grant it and if they all denyed it the very words themselues of the Canon are plaine inough Now thus to decree and make a Canon contrarie to the direct institution commandement of Christ what is it but to controll Christ himselfe and to weaken the certainty of all truth and religion Secondly whereas there can be no firme societie amongst men if othe◠and couenants especially made by publicke persons be of no force and therefore God himselfe would haue the Israelites oath to the Gibeonits performed thogh it was craftily extorted x Iosh 9. 19 after seuerely punished Saul in his posteritie for the breach of it y 2. Sam. 21. 1. 2. yet the Romish Councell in this latter age hath decreed that z Concil Constant sessione 19. Though the Emperour or King giue a safe conduct to one accused of heresie to come to a Councell or Disputation c. and tho he bind and confirme that safe conduct with any bonde whatsoeuer and tho he would not haue come but vpon the assurance of the safe conduct Yet hoc non obstante this notwithstanding hee may bee taken and proceeded against and burned as an hereticke without anie preiudice to the Catholicke faith c. If this bee good diuinitie that Oathes and Couenants to hereticks are of no force binde not the makers then it is in vaine for men to haue anie dealing one with another for if oathes bee once of no force in any one thing they will in time be weakened in all things Thus this Romish Councell that should haue amended hath contrariwise decreed two conclusions of monstrous impyetie and such as for ought I could euer see were neuer till then decreed nor receiued no not in the Romish Church it selfe But is this reformed since No saith a great Spanish Bishop a Simancha Institut cathol cap. 45. art 14. edit Hispan Fides data haereticis a priuato non est seruāda nec a magistratibus data seruā da est haereticis quod exemplo Concilij Constantiensis probatur nā Ioh. Huss Hieronimus eius discip legitima flāma concremati sunt quāuis promissa illis securitas fuisset more then a hundred yeares after this Councell it is so farre from beeing altered that contrariwise by the authority of this decree it is now a rule in our Church that faith made to an hereticke by a priuate man is not to bee kept no nor if it be made by a Magistrate as sayth he is prooued by the practice of the Councell of CONSTANCE Marke howe they are healed afore it was true in publique persons now it is true in priuate men also afore it might bee broaken without anie fault but nowe it may not bee kept See howe Babylon is cured But the Councell of Trent is of latter times hath not it done much good and reformed much ill Nay on the other side it hath decreed and made 2. Canons to the high disgrace of holie SCRIPTVRES and much derogating from the souereigne authority thereof which til then were neuer decreed not in the darkest times of poperie when her ignorance and superstition was without all controll As namely first b Concil Trident. sess 4 That the Apocriphall Books of Tobiah Iudith and the rest shal be held receiued of as authenticall and Canonicall authoritie as anie parts of holy Scripture whose authoritie was euer sacred This wrong was neuer offered to the holy Scriptures before neither was there euer any Popish generall Councell so presumptuous afore this of Trent that euer durst adde more books to the sacred Canon then we receiued from the Church of the old Testament Some bolde Papists say that the Florentine Councell before Trent did make them Canonicall which if it had it had bin little materiall seeing it was but a small time before Trent scarce 100. yeares but the truth is it did not and therefore Bellarmine and Coccius are more careful of their credit and wil not affirme it c Bellar tō 1. lib. de verbo dei Coccius in the sauro cathol tom 1. So that its cleere there neuer was generall Councell that made them Canonicall before Trent nor anie prouinciall but one d Concil Carthag 3. and they are not able to bring one Father that helde them so within 400. yeares after Christ nor very manie after
in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but beeing 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 truth tho it may giue vantage to the Atheist and Libertine For what can such men thinke when they heare him that pretends to bee Christs Viker and Peters successor teache that Salomons wordes are not of as good authoritie as his bee when as Christ himselfe did approoue and iustifie himselfe and all his words and deedes and doctrines by the olde Testament and that the words of God in the olde Testament doe therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe and that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them VVhat I saie can they iudge but that the Pope is one of their religion a plaine Atheist that holdes the Scripture and all religion as farre as pleaseth his humour serueth his turnes And if anie of his faction holde 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 Authour of the olde Testament 2. Pet. 1. 20. 21 or no If they say no Saint Peter answereth that Prophecie in olde time came not by the will of man but holy men of God spake as they were inspired by the holie Ghost If hee bee then the Prouerbes of Salomon beeing a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of this 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 A straÌ„ge peece of popish doctrine that Gods word if it be authorized by the Pope is then of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to canonize it then it is not So that either Gods word must be beholden to the Pope for the authoritie of it or els it hath none Obserue that the wordes of the Text are not the wordes of the Pope but of God but because these words of God are heere canonized by the Pope therfore they are of credit and worthie to bee beleeued as well as if they had beene spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinitie fit to be hatched at Rome and to be coyned in his mint Let the words be examined and see what can followe of them but that either the Pope holdes not the Prouerbs to be Gods booke but SALOMONS which is horrible Atheisme or els if hee holde them Gods that the words of God beare no credit nor haue authoritie to binde mens conscience till the Pope doe canonize them and that Gods word in a book knowen receiued and graunted to bee Canonicall is not of as good authoritie 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 decretalles as contayning 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 bee with open confession and detestation of the fault it is well But sure I am it is in the impression I haue and in all other which I could borrow And further I do not know any Pope or popish writer that hath with authoritie and allowance condemned or reprooued this Atheisme if they knowe 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 and 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 way home to Christ printed at LondoÌ„ 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 Cardinal Poole out of his Pope-holy deuotion is sayde to haue affirmed that The written word of GOD is but a seede of Turcisme d Scriptura scripta est semen turcicuâ—â— And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euideÌ„ce of Scripture boldely answered We are not tyed to the Scriptures those goose quilles doe not tie vs e Nos pennis illis anser inis minime sumus alligati I will not affirme these two vpon my owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disproued them But that that followeth I speak vpon knowledge A little after a great english Papist pretending to summon a Parliament for Poperie in his booke so called telles a storie of one whom hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diuinitie in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1566. in folio He voweth to God and cals him to witnes that this he 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 grauitie of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure hee giues of him that spake these wordes Hee addeth further a little after in the same Chap. that a popish Gentlewoman hearing a text out of a boooke that papists holde to bee Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee aunswered that if the Scripture had such I will not say what shee saide words in it Shee would no more beleeue the scripture for it was naught g Heskins in his parliameÌ„t the next page after And what was shee that saide this a vertuous Catholicke gentlewoman and one that feared GOD h Obserue wel how a great popish doctor commeÌ„ds that man and woman for deuout and zealous papists who blasphemously saide that the scriptures were naught and not to be belieued and doth not reprooue 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 Catholicke woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did hee not reproue the one nor the other But contrariwâ—se commends them both and turnes it to
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
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
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
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
THE SERMON PREACHED AT the Crosse Feb. xiiij 1607. By W. CRASHAWE Batchelour of Diuinitie and preacher at the TEMPLE Iustified by the Authour both against Papist and Brownist to be the truth Wherein this point is principally followed namely that the religion of Rome as now it stands established is worse then euer it was 2. TIM 3. 13. The euill men and deceiuers shall waxe worse and worse deceiuing and being deceiued Imprinted at London by H. L. for Edmond Weauer and are to be solde at the great North-gate of S. Paules Church 1608. Academiae Cantabrigionsis Liber TO THE RIGHT HONORABLE LORD ROBERT Earle of Salsburie Vicount Cramborne Lord High Treasorer of England principall Secretarie of Estate Master of his Maiesties Court of Wards Liueries Knight of the noble order of the Garter and most worthiâ— Chauncellour of the Vniuersitie of Cambridge GRACE PEACE RIGHT HONORABLE THe controuersies betwixt Gâ—â—s Church and the Romish haue been on both sides sufficiently debated heeretofore on our side with that plainness pourefulness that beseemes the truth on the other with such cunning and shiftes of wit as falsehood needes but on both sides with learning inough a On our side by Luther Zuinglius Oecolampadius Caluine P. Martir especially in these later times By this meanes the particular points in question are now either opened sufficiently or neuer will bee for when two men goe to lawe as we and the Papists doe for our freehold and title to the truth if one declare the other answer he again replie and the other reioin it is not possible but the matter will bee brought to a cleare issue if it can haue a full hearing and an indifferent Iudge Who should be the Iudge herein but Gods Church by the holy Scriptures but Bucer Melanct hon Iewell Fulke Whitaker Reinolds Zanchius Beza Iunius Sadeel c. those the Pope refuseth And then how the Church rather then in a free generall councel but that the pope feares as a theefe the Assises b See his Bulla coenae which the Pope himselfe denounceth in his own person on the euening before good-Friday where he excommunicates first all hereticks as Caluinists Lutherans c. Next all such as appeal from the Pope to a general Councel vid. CoÌ„stit pont Rom. per Pet. Mathaeum pag. 883. Til then it is reason that euery man as far as it coÌ„cerns his saluation be a iudge herein according to the measure of his knowledge for man is a reasonable creature can iudge of reason when he hears it so that vndoubtedly if the particular points debated as they haue been had but a full hearing and an equall Iudge the differences betwixt vs would soon receiue an end But our english papists are too blame in both for first they wil On theirs by Eccius Pighius Clictoueus Hosius Harding Bellarmine Greg. de Valentia Genebrarde Stapleton Heskins c. not heare both parties nor reade our bookes but onely theirs Here wants the full hearing Secondly if they do it is with a preiudicate conceit that whatsoeuer we saie the other are in the right and here wants an indifferent Iudge Wâ—ilst it is thus there will be no end of controuersies Hereupon wise and godly learnedmen haue vpon great and mature deliberation thought it fit to spare the labour so often formerly spent in vaine and to supersede for a time from arguing any more the matters so sufficiently already debated but so insufficiently heard and iudged and haue held it a better course both for their conuersion and setling of our owne to discouer the fouleness manifold abhominations of poperie both for doctrine practice which if many that be seduced did but see in the true colors surely they would strike themselues on the brest be ashamed hating this darkness would long look for light At this end haue I aimed in the course of my poor studies and that I might be furnished with their own records I haue spared no cost to get them nor time to peruse them and do protest vnto your Ho. the world the reading of their owne books especially the latest of all hath driueÌ„ me into a deeper detestation of popery then any thing that euer I heard or read of it out of our writers wherof whether ther be cause or no I dare refer my self to be iudged by your Lp. or any of indifferency vpon sight of these exceptions I here make against them which were for the most part deliuered at the Crosse before a reuerend honorable audieÌ„ce where hauing first discouered in the body of that religion xx woundes wide and deep deadly euen such as strike at the hart life of a Church the end I then droue at was to proue that the Romish Babylon is not healed of these wounds to this day This being done it is strange to see how they spurned at it and me for it affirming openly it was nothing but a heape of lyes and slaunders that I am not able to proue what I sayd nor dare stand to it that wee are set vp to raile on them and haue licences to lie on them and make them odious before our people and in the countrie they dispersed I was call'd before authoritie for it and censured and silenced for slandering rayling on the catholicks and that I was stricken by Gods hand with a strange hoarcenesse after I began to raile on them and could not speak c. Therfore to honour the truth and to cleer my selfe but much more to shewe that it is no trick nor policy of our State as it is in poperie c A book was printed in english in the colledge at Rome wherin it is affirmed that wee take Catholicks and drawe vppon their legs bootes ful of hot boiling liquor and vpon their feet hot burning shooes and do put them into beares skins and cast them to the dogs to be pulld in peeces all this and many such other set down in pictures to set vp men with authority to raile and lie therby to make our enemies odious I haue bin induced to publish what was said so to iustifie out of their own records what was affirmed of them I ask them no fauor I seek no corners I refuse no triall but let me be heard and then iudged and spare not If the particulars Feuardent a learned Frier yet liuing at Par wrot in latine 7. yeares agoe that we reuile reiect that praier to the holy Trinitie Sancta Trinitas vnus Deus miscrere nobis Thus writes he in his Comment on 1. Pet. cap. 1. What will not he say that dare say this for all our common prayer-books now and those in Q. ELIZABETHS and K. EDWARDS times doe testifie the contrarie I lay to their charge be true then how can they be the true Church if they be false I refuse no censure and wil further say that if these 20. wouÌ„ds be yet heal'd or if they can
as in the former The Second Part touching mysticall Babylon THat which we haue heard of the literal is also true in the mystical Babylon Mystical Babylon is the spiritual kingdome of darkenesse the kingdome of Satan And this kingdom is partly temporarie which is the kingdom of Antichrist and partly permanēt and perpetuall and that is the kingdom of Sin That the kingdome of Antichrist namely the Church of Rome is mysticall Babylon I will not stand to proue seeing it is granted by Bellarmin a Bellar. de Romano pontif lib. 3. cap. 13. in resp ad argu compelled thereunto by the cleere authorities of some Fathers but especially by the euidence of the holy Text in the Reuelation where by two notable arguments it is ineuitably concluded For first if the mysticall Babylon be the Citie seated on 7. hills b Reuel 17. 9 as the Text sayth then Rome is Babylon which aboue all or anie Citie in the world is so and that not on seauen obscure or little hillocks but seauen hills famously and notoriously knowen by name c Mons Coelius Exquilinus Palatinus Viminalis Quirinalis Auentinus Capitolinus Nor is it any thing worth to say that olde Rome was indeede so seated but that now it is shrunke into the plain of Campo Martio For notwithstanding that it be true for the body of the town yet diuers publicke places where Antichrist exerciseth his authoritie and tyrannicall iurisdiction are yet to this daie on those hils as namely especially the Lateran Church and Palace which Church one of their Popes hath by Bull Charter made the head of all the Churches of the world to wit Gregory the eleuenth d Gregorius xj vide constitut pont Rom. per Pet. Mathae um inter constitut Greg. xj constit 1. p. 61 almost 250. yeares agoe and after him Pius the fourth e Vide eundem inter constitut Pij 4. constit 19. pag. 454. and of late Pius quintus f Vide eundem inter constitut Pij 5. constit 〈…〉 g. 618. 〈…〉 de eiusdē Mathaei commentaria in illam constitutionem Pij 5. pag. 621. haue by publicke constitution confirmed the same and in which Church or palace there haue been held by seuerall Popes some xxxiij prouinciall or nationall 5. generall Councells g all or most of them for the raising vp and establishing of Antichrists Throne and in which the most horrible and hainous canons were concluded against God and his Church that euer were before as to name but 2. 1. That monster of transubstantiation that the substance of breade and wine in the sacrament ceaseth and is turned into the substance of Christs bodie bloud h Vide Concil Later sub Innocentio 3. c. 1 2. That a King an hereticke not reforming himselfe and his land meaning to poperie is to be deposed by the Pope his subiects to be discharged from his obedience and his land to be giuen to Papists to whom the popes gift shall be good and effectuall i Concil idem cap. 3. This Church and palace besides many of inferior note stands to this day on the hil Coelius k Vide Onuphrium in lib. de Ecclesijs vrbis Et eundē Mathaeum in loco cirato and tho now the Pope for his pleasure hath remooued himself ouer the Riuer to the Vaticane yet in former times for many hundred yeeres as Blondus himself confesseth it was the principall seate of the Popes which appeareth also by the verses written vp down the church especially those that are grauē ouer the marble chaire which is hard by the high altar where the Pope sitteth at masse Haec est Papalis sedes pontificalis Praesidet Christi de iure vicarius isti Et quia iure datur sedes Romana vocatur Nec debet vere nisi solus Papa sedere Et quia sublimis alij subduntur in imis Thus its apparant his chief throne is vpō one of the 7. hils and it is very obseruable that howsoeuer they make their succession from Peter and that therfore in reason his Church should haue bin chief yet that God may shewe to the world that their Citie is the Whore that sitteth on seauen hilles therefore by Gods iust iudgement they are so blinded that they haue made a Church and Palace that is on one of the hils superior to that they call S. Peters and haue given it not only prioritie and precedence but euen priuiledge preheminence aboue S. Peters Another answerable reason out of the Text is That Citie saith the Text is Babylon which reigneth ouer the kingdoms of the earth l Reu. 17. 18 but Rome no other Citie at that daie long after reigned ouer the world Therfore Rome is that Babylon Seeing then the holy Text cleers it the Fathers approue it Bellarmine himselfe grants it and the Rhemists also vpon condition we will yeelde that Peter was at Rome doe willingly yeelde it m Rhemist in 1. Pet. cap. 5. therefore wee will not stand vppon further proofe And as for their distinction that Rome heathen is BABYLON but not Rome Christian I answere briefely that if heathenish Rome bee BABYLON in regard of her sinfulnesse and persecution of the Saints then this Rome is Babylon also seeing in her sinfull abhominations and cruel persecutions she is nothing inferiour to olde heathenish Rome as may bee easily prooued shewed at large if this time and place required it as hath been alreadie shewed by diuerse learned writers and in good part confessed by many of their owne Now then to goe forward touching this mysticall Babel I propound these 4. points to be considered 1. That we would haue healed her 2. That she will not be cured 3. That therfore we ought to forsake her 4. That God will take iust vengeance on her The 1. and 2. is past the 3. is in hand the fourth is sure to come its true wee would haue healed her it s most true shee is past cure I hope it shall be as true that we shall quite forsake her and the last hastens fast on her destruction is at hand and sleepes not For the first That we would haue cured the Papists we dare call the world to witnesse and appeale euen to God himselfe and this not onely desired but endeuoured it by all good means both in the daies of that renowned Q. Elizabeth of happie memorie and in the present gouernment of our Souereigne that now is The meanes we haue vsed for their healing be diuerse 1. By instructing informing them in the truth discouering their errours both by holy Scriptures and by the ancient Fathers of the best purest times Iewel Fulk Whitakers Rainolds Perkins and manie other who now sleep in Christ haue left behind them such testimonies of this truth as shall liue whilst the world lasteth and neuer can be confuted as appeares in that they haue not dared to answere most of their books to
confuted or but as much as reprooued this blasphemie or shewe any that hath reprooued it whom they haue not blamed or condemned But that shee is not cured in this point I can make it apparant For looke in the Canon lawe reuiued and as they pretende c Vide Corpus iuris Canonici iussu Gregorij 13. emendatum editum anno 91. dist 96. cap. 7. reformed and reprinted of late b by the authoritie and with the approbation of the Pope vnder his bull where though many things be altered or taken out that made against the Popes primacie yet this that makes so much against Gods holy Maiestie is not in one point helped nor in one word altered but still this is good and Catholicke Diuinitie in the popes lawe that The Pope is God and therefore may not bee iudged of men But wil you haue yet better euidence that She is not cured Hearken a little A great Italian Doctor no lesse then a Bishop writes thus to the Pope himselfe for to the Pope either the Authour or his Nephew dooth dedicate it some three or foure yeares agoe c Vide Adoardum GualaÌ„dum EpiscopuÌ„ Caesenatem de morali ciuili facultate lib. 14 cap. 3. A Papa tanquaÌ„ a Capite in vniuersum Eccle siae corpus hoc est in omnem ChristianaÌ„ Remp. spiritus influunt caelestium gratiarum sensum fructumque praestantes efficicem moâ—â— ad sempiternam â—eatitudinem Merito igitur sanctissimus beatissimus appellatur 〈◊〉 Christianam 〈◊〉 〈◊〉 quasi quidam Deusad oratur coliâ—â—t Liber impressus est Romae 1604. Clementi 8. Papae dicatus From the Pope as from the Head there doe flowe into the whole bodie of the Church that is into the whole Christian world spirits or spirituall life yeelding the feeling and fruite of heauenly graces and effectuall motion to eternall happinesse therfore hee is worthily called as God is most holy most blessed and is worshipped and adored as a God of all christian men Loe heere as bad or worse then the former the Pope is such a Head of the church as infuseth spiritual life and heauenly grace into the body of the Church Doth Christ himself anie more and he is worthily worshipped as a God And this dooth Pope Clement the 8. suffer to be spoken and written of him and not 4. yeares agoe to be printed vnder his nose at Rome and thence to bee sent ouer the world now iudge is not Romish Babylon well healed nay rather alasse doth not her wound fester and rankle more and more Well then seeing this is the Romish doctrine and practise both olde and newe both long agoe and now present let vs make a little vse of it First wee see heere good reason why a Papist should holde the Pope aboue a Councell and euen the holy scripture it selfe for the Pope is God and wee knowe that GOD is aboue the scripture Secondly why also the Pope holdes himselfe aboue kings for hee is God and GOD is King of kinges in a word no maruell why hee should take appeals from all the world we are a triple Crowne bee caried on mens shoulders giue his foote to be kissed dispose of kingdomes and kings at his pleasure for hee that is God may do more then all these And surely we Protestants must needes grant that as truely as he is a God so lawfully may hee do all these All these vses are as good as that is the Pope himselfe makes when hee sayth God may not be iudged by men but I am God and therefore may not bee iudged by man these bee his arguments but now hee shall giue mee leaue to make but one for him and his fellowes The God that admitteth another Lord God and to bee worshipped as God is not the Lord Iehouah the true God for the true God is God alone d Deut. 6. 4. but the Papists God admittes of another Lord God and to be worshipped as God therefore hee is not the true God If they denie the Maior they denie scripture if the Miâ—â—r they denie their doctrine and their owne bookes if they graunt both they are worthy of the conclusion I would end this but I cannot omit to make one vse more of this their doctrine It hath been made a question amongst them whether the Pope might noâ— emptie all Purgatorie if he see cause and no maruellâ— for he being God surely if there be a purgatorie God can emptie it Now to conclude all these doe but equalize the Pope with God but what if hee haue made himselfe greater then God 3 The secoÌ„d wound The pope hath done more then God I will be but the relatour let the Reader iudge Almost two hundred yeeres agoe hee did with publicke authoritie and after long examination by a great Cardinall e This Cardinal was IohaÌ„nes de turre cremata as appears in the prefaces before the book of the Reuelations of Saint Brigit and other Commissioners approue e Posseuinus in apparatu sacro lit B. to 1. Brig Reuelationes diligeÌ„ter examinatae approbatae à viris doctis fuerunt after suffered to be published to the World a booke in latine called The Reuelations of Saint Bâ—IGITE Where it is dogmatically deliuered and as a matter without question That Pope Gregory by his prayers lifted the heathen Emperour Traiane out of hell f Reuelationes Brigittae lib. 4. cap. 13. Bonus Gregorius oratione sua etiam infidelem Caesarem eleuauit ad altiorem gradum and another long afore whome they pretend also to bee theirs deliuereth it more amplie adding further that God answered the Pope thus I haue heard thy prayers and I grant mercy and pardon to Traiane but see that thou hereafter offer me no sacrifice for an vngodly man g Damascenus in ser de mortuis adiuuandis Cum enixè Deum precaretur Gregorius pro salute Traiani annis ante sua tempora fere 500. defuncti audiuit vocem diuinitùs allatam dicentem preces tuas audiui veniam Traiano do tu vero deinceps pro impio hostiam mihi ne offeras From hence I offer them this argument to thinke on The true God neuer deliuered a damned soule out of hell but the Pope hath deliuered a soule out of hell therefore he hath done that that GOD neuer did nor for ought that is reuealed euer will doe Heer is a soule wound but is this healed vp No 4 The second wound not healed this booke stands allowed by the Pope and in his Catalogue of the bookes which hee forbiddes to bee read h Vide IndiceÌ„ lib prohib per Clem. 8. where many a learned and godly booke is condemned this is not toucht and therefore as Posseuine himselfe a Iesuite grants i Posseuinus loco citato not 2. yeares agoe not onely the booke stands vncondemned but this foule blalphemy vncontrolled and to shewe that the head of Babylon namely the Pope
and calling to heale woundes and satisfie Consciences comming to touch this wound handled it so roughly that in steede of healing it hee makes it sorer then it was For whereas Peraldus gaue Scripture so much honour as to be ioyned in commission with Images they two to be ioynt teachers of the Laity Now comes the great Penitentiarie and is well 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 tâ— cherish and increase faith and charitie And certainely if Images can do so it is no maruell that Poperie cast ouâ— the scriptures and in roome thereof do bring Images into the Churches But to make vp the measure of this iniquitie Feuardent the famous Franciscan frier yet preaching at Paris and to whome Possevine wisheth a long life r goeth one step further and to heale vp this wound perfectly teacheth this doctrine s Fran. Feuardentius in lib. homiliarum pag. 16. 17. hom 2 Ex â—aruÌ„ .i. imaginum contemplatione discunt facile breuiter simplices ac Idiotae illa diuina mysteria miracula opera quae ex sacris libris aut vix aut nunquam percipere valeant r Possev app sac tom 1. lit f. By sight and contemplation of Images the common and ignorant Layemen do easily and in a short time learne those diuine mysteries miracles and workes which out of the holy books they shall verie hardly or not at all bee able to perceiue * Strange and fearefull doctrine of poperie Images are better and easier bookes for the laye people then bee the scriptures Heere now is Poperie growen to his ful ripenesse And marke the degrees how this wound hath beene made still deeper and wider First they taught the Scripture and Images together were good bookes for Lay-men t Peraldus Then that Images without the scripture were to be accounted bookes for Lay men u Laelius Zec chius Now at last Images are readier and easier and therfore better bookes for Layemen then be the scriptures x Feuardentius So then seeing this wound is so well healed let vs leaue it and search another In former ages as superstition grew and religion decayed so Images began to bee worshipped more more and ceased not till at the last they came to this that euerie Image was to bee worshipped with the same worship that was due to him whose Image it is so that some three hundred yeares agoe or somewhat more it seemed by Aquinas to bee their generall receiued doctrine that 15 The eight wound That an Image of God or a Crucifix are to bee worshipped as God and Christ that is with diuine worship An Image of Christ and the crosse whereon Christ died and a Crucifixe are all to be worshipped with the same worship due to God and Christ Iesus that is with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Aquinas Summa par 3. quaest 25 art 3 Eadem reuerentia exhibetur Imagini Christi ac ipso Christo cum ergo Christus adoratur adoratione latriae consequens est quod eius Imago sit adoratione latriae adoranda art 4. Crux Christi ipsius crucis effigies adoranda est Latria A fearefull doctrine maintaining horrible Idolatrie for nothing but GOD may bee worshipped with diuine worshippe but they teach that those creatures may bee worshipped as God himselfe is that is with diuine worshippe therefore they make those creatures God and by this argument it is apparant that the present religion of the Church of Rome is an Idolatrous religion as long as this doctrine stands vnrepealed Let vs then see if this bee healed 16 The eight wound not healed but made vvider and deeper and deadlier euerie day But alas it is so farre from beeing in any part reformed that it is rather the generall and common receiued doctrine of all their approoued writers I will not stande as I coulde to shewe it successiuelie through all ages since the dayes of Aquinas till these times but sparinge that labour till better leasure I will referre the Reader to most of the elder Authors z Alexander Hallensis 3. par quaest 3. memb 3. art 3. Albertus in 3. sent dist 9. art 4 Bonauentura eadem distinct art 1. q. 2. Richardus art 2. q. 2. Capreolus ibidem art 1. conclus 2. Waldensis toÌ„ cap. 156. nu 6. Caietanus in par 3. q. 25. art 3. hoc modo citantur hi Auctores apud Greg. de valeÌ„t tom 4. disp 1. q. 24. Et multos alios addit Bellarminus lib. de Imag. sanct 2. cap. 20. c. and insist onely on some fewe and those of the latest it being my speciall purpose at this time to shew that the Romish Babylon is euen now not healed of her deadliest wounds Which in this particular I will labour a little the more fully to demonstrate out of the moderne authors now extant and approued because this imputation is generally cast off with this aunswere It is not so it is but an ignorant or malitious slander for the Romish Church giues onely a certaine reuerence to holy Images but doth not worshippe them at all at least with no diuine worshippe And some of our owne profession are either so ignorant they knowe it not or so malitious they will not confesse it or else so hollow hearted to vs and such secrete friendes to them they would not haue it discouered tho it bee so for my part I pittie the Ignorant knoweinge my owne weakenesse I care not for the malitious and I hate the hollownesse of all dissemblinge professors And therefore let others come and conceale her shame and hide the whore of Babylons filthinesse as they will I say for my selfe let the tongue cleane to the roofe of my mouth if I spare to discouer her skirts and lay open her filthinesse to the world that all men seeing her as shee is may detest and forsake her Therefore in the words of truth and sobernesse I do heere offer to this honourable audience that I will willingly come to this place and recant it with shame if I proue not apparantly to the iudgement of euerie reasonable man that this is the common and generall doctrine of the greatest number of their best approued authors that haue written in these later daies namely That an Image of God or a Crucifixe especially one made of the wood whereon Christ died or that crosse it selfe are to bee worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with the worshippe due vnto God And first of all I will in this case spare Bellarmine a Vide BellarminuÌ„ to 2 lib. de Imag. sanctorum 2. cap. 20. 21. 22 23. 24. de Concil lib. 2. cap. 8. seeing hee as hauing some grace in him seemes somewhat ashamed of the matter and therefore playeth fast and loose and betwixt God and his conscience on the one side and
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
by the great M. of his palace b Vide bullam Gregorij 14 Duranti libro praefixaÌ„ hoc opê° c. ad gloriaÌ„ Dei totius populi Christiani aedificationé c. à Magistro sacri palatij nostri visum approbatum to whom belonges the soueraigne and highest authoritie to censure all sort of bookes And last of all Iacobus de Graffijs the great Casuist and Grande Poenitentiarie within these 7. yeares hath determined this question affirming that the murderer may not be taken out of the Church no not tho hee broke prison and fled thither vnlesse it were murder ioyned with trecherie and treason c Iacobus de Graffijs decis aur cas cons to 1. cap. 48. libri secundi art 5. 6. 7. reus in causa ciuili criminali gaudet immunitate ecclesiae etiamsi carcerem coÌ„fregerit ad ecclesiam confugerit Et non exâ—pitur homiâ—idium nisi proditione coÌ„missum aut ab Assasinis Thus we see how Babylon is healed in this wound And heereby it is apparant to all that will see that she is a bloudie Babylon and as in many other respects for her crueltie so this waie also for this doctrine and practice she is a bloudy synagogue and no maruell tho the holy Ghost say that in her is found the bloud not onely of the Saints and Martyrs but of all that was shed 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 shee made her selfe accessarie by this her doctrine and practice to al the murthers bloudshed vpon the earth for to maintaine so many refuges and defences for a sinne is to maintaine the sinne it selfe Therefore leauing this bloudie Church weltring and wallowing and bathing her selfe in bloud let vs proceed to that remaines Touching the honorable estate of marriage and the dishonor of it which is adulterie fornicatioÌ„ it is lamentable to see what is the doctrine and practice of the Romish Church For first they giue a publicke 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 Religion permits stewes publickelie nay their rent is taken and duely paide a part of it to the Pope or as hee shall appoint it Thus complaines and cries out Agrippa a man of no meane place nor ordinarie vnderstanding e Cornel. Agrippa de vanitate scient cap. 64. Corinthij Cyprij Babylonij alijque Ethnici Graeci nonnihil a meretricio quaestu aerario suo addiderut quod quidem in Italia non raruÌ„ vbi etiaÌ„ Romana scorta in singulis hebdomadis Iulium pendeÌ„t pontifici qui census annuus saepe excedit viginti millia ducatus The Corinthians sayth he and Cyprians and Babylonians and other heathen Graecians did increase their reuenue by the gaine of the stewes which in Italy also is at this daie no rare nor vnusuall matter For the whores of Rome doe paie weekely to the pope a Iulio a piece about six pence sterling the whole reuenue whereof in the yeare doth often exceede the sum of twentie thousand Duckets c. Alas wil some say the Pope cannot hinder this therefore seeing he cannot helpe it he hath vsed such was the wisdom 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 wee cannot hinder it Againe if the Pope cannot hinder it yet hee can refuse to haue anie gayne from it and so hee woulde but that hee thinkes it sweete but if hee were of Dauids mind who would not drinke that drink that cost men the venture of their liues g 2. Sam. 23. 14. surely he 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 truth hee wants no power for nothing that hee will doe therefore for reforming the stewes it is cleere he wants wil but no power Against Gods truth and vs the Professors of it whom he cals hereticks he wants no will and therefore he wants no power Let him punish whoredome as he doth that that he calls heresie tho it be the truth let it be as vnlawfull in Rome to keep a stewes as to haue a Protestant Church and then we should soon see as fewe and fewer whores in Rome then there be good Protestants But whoredom is none of the vnderminers of his State nor enemies of his Crowne as our religion is therefore our religion must down when stewes must stand But som wil further obiect If this haue bin so it is the faulte or corruption of his officers not to be imputed to his Holinesse But I answere the pope vseth not to be so negligent of his estate as not to looke at a reuenue of 20000. duckates a yeare And to take away all cause of this cauill and to make it more apparant that the Pope is the head of the whoreof Babylon Pope Sixtus 4. scarce 120. yeares agoe built a stewes in Rome of his owne erection and foundation so saith the same Agrippa h Cornel. Agrip de vanit scient cap. 64 Lycurgus Solon lupanaria aedificauere c. sed recentioribus hisce temporibus Sixtus poÌ„tifex Max. quartê° Romae nobile admodum lupanar exstruxit Licurgus Solon heatheÌ„ law-giuers erected publick stewes but that is no maruel for of late yeeres Pope Sixtus the fourth builded a goodly stewes in Rome Loe heer the Popes Holinesse the founder of a Colledge of diuells a stewes for whores surely because he scorned ordinarie company he built that for himselfe and his Princes peers the Cardinalls Thus we see it coÌ„fessed proued by a learned Papist that a 100. yeers agoe stewes were maintained nay erected by the Pope and that he takes gain rent of them If any man obiect against Agrippa as no competent witnesse I answere the Pope indeed hath prohibited i Vide indicem lib. prohibit Clementis 8. in litera H. his books to be read but it had been more reason to haue disproued and confuted his assertions but let the Pope condemne him as he will for his bold speaking of truth it is knowen to all that know him or his bookes hee was a Papist for the most part and whatsoeuer he was he had no reason to bely the Pope we hired him not we thanke him not for anie thing but truth yet for more certaintie hereof hearken to another who being an Inquisitor is beyond all exception that waie 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
fornication neuer were Let vs hasten forward I must needes say if I say truly I could discouer many more of these particular old festring wounds not as yet healed but this time will not well permit it therefore referring it to a further opportunitie I will stand but vpon one particular more and so come to a generall which shall conclude all It hath bin long ago laid to their charge 39 The 19. wound Their Liturgie is full of blasphemie their Legend full of lies their Ceremonies of superstition that their Liturgies are full of idolatrie and blasphemies their Legends full of lies their Ceremonies of superstition which I will not at this time being almost past stand particularly to prooue seeing for their Liturgie and Ceremonies the Pope himselfe * Vide Bullas Clem. 8. de Pontificali anno 95. de Ceremoniali anno 1600. or else his Conuentibleat Trent f Vide Concil Trident. Sess vult Dec. 4. haue granted it and pretended that they should be reformed and touching their liues of Saints and their Legends a great Doctor of their owne long agoe found them so full of ridiculous absurdities impieties and vntruths that he affirmed him to be a man g Ludouicus Viues lib. 2. de Caus corrupt art de Lumbardica historia of a brasen face and a leaden heart that wrote them Now all these three sort of bookes are in shew reformed of late but the truth is there is neuer a materiall wound healed but rather a number made worse 1. For their Liturgie and seruice either publike or priuate it is contained in their books called Missalia Breuiaria Officia Manualia Portiforia and such other all these haue been reuiewed and as they say corrected since the Councell of Trent h Vide Bullas Pontif. praefixas Missal Breuiar editionis 70. post But let them be examined and compared together and I dare say that for one euill taken out there is another put in and tenne stand vnremoued and that both in diuers pictures as also for points of doctrine they are as ill as the former i Compare for this end the Missalles Breuiaries Manuals and Primeri printed before the CouÌ„cell of Trent with those printed since at the least 2. Their Ceremonies of state or as they say of deuotion are contained in the bookes called Pontificale Romanum and Ceremoniale Romanum k Adde hereunto also their Processionale Rationale and Sacerdotale Romanum wherein what apish toyes there be what absurdities what superstitions sometimes ridiculous sometimes impious is incredible to them that see it not insomuch as some Papists l Vide Epistâ—lam Alberti Castellani ad Leonem 10. praefixam Pontif. vlt. edit Venet yea the later Popes m Vide Bullas praed Clem. 8. haue not spared to confesse that they neede great reformation and therefore vndertooke that worke themselues But if a man did see how they haue amended them they would out of this one if there were no more euidences conclude that Rome is that Babylon that will neuer be healed for looke into the Pontificale and the Ceremoniale which were reformed and are indeede much altered by the authoritie of Clement the 8. and printed at Rome within these few yeeres and you shall finde some small deformities taken away but many great enormities suffered to stand some put in that were not there before n Compare for this end the Pontificale and Ceremoniale new and old which I will not stand at this time to particularise both because the particulars are so many and also for that seeing the bookes being so rare are not for each mans reading it may hap hereafter that the exact comparison of them together the old with 40 The 19. wound not healed for all these are as bad still as afore the new may be a worke of it selfe not vnworthie of some mens labours 3. Their stories or tales are comprised in the bookes called Speculum exemplorum Vitae Sanctorum Legenda c. These also are lately reformed as they pretend But how If any would know what is done herein take but one example The Iesuites in the Low CouÌ„tries pretending these Legends or stories needed much reformation tooke the matter vpon themselues because it was of great weight and consequence and appointed it to some of their societie to be reformed and now of late they haue published it at Doway some two or three yeeres agoe and would make vs beleeue that it is amended in innumerable places o Vide libruÌ„ intitulatum Magnum speculum exemplorum ab innumeris mendis c. vindicatum per quendam Patrem è societate Iesu pereundem locuple tatum Duaci anno But if any man haue lost any time in turning ouer their Legends and perusing the prodigious stories there laid downe let him venture euen a little more compare this new reformed Speculum exemplorum with the former and if he find as impious and ridiculous Legends as improbable and as impossible tales in that as in the other then let him make report what good reformers the Iesuites bee and how well the Romish Church is healed in this wound p To this end compare the old Speculum Exemplorum or the Legend vvith the new Magnum speculum exemploruâ—â— set out by the Jesuites this last yeare The conclusion is that the Missals and Breuiaries though vndertaken by Trent the Pontificale and Ceremoniale though vndertaken by the Pope the Legend and Speculum though vndertaken by the Iesuites and all in shew reformed yet stand all at this day as foule and deformed and though some things bee taken out yet all laid together as bad or worse then they were afore These straits of time hinder mee from inlarging my selfe any further therefore to conclude and wrap vp all in one generall exception The last point wherewith I will charge the Romish Church and religion is not so fitly to be called a wound as a leprosie or a generall consumption but all to one end for as it is no difference vpon the matter whether a man bee deepe and desperatelie wounded or haue a leprosie ouer all the bodie or a generall consumption for both are deadly and both incurable so is it in this case wherein the exception I take against them is that their Church and State declined long agoe into that generall corruption vniuersal pollution in al estates 41 The 20. wound A generall corruption of manners in all estates That the prophanenesse licentiousnesse and sinfulnesse of all sorts of people in that Church both head and members is like a spirituall leprosie without or a generall consumption within threatning ruine to the whole bodie This point is worthie to be enlarged but I must deferre it and referre the Reader to the records of antiquitie I meane such as be their owne men but hauing some remorse of conscience and feare of God did confesse freely and bitterly deplore the miserie that