years y Vide Corpus Iuris Canoâ—ici iussu Gregorij 13. recognitum editum Lugduni 1591. and there stand the very same words without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self and shamelesse in the doers in as much as in the same newe edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum sed ad Canonicas sacras Scripturas referenda est Corp. Iur. CaÌ„ edit 91. in additione ad dist 19. cap. 6. and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeere after his daies To conclude this point let wise men obserue here this point how vnwilling the Romish Church is to ameÌ„d or alter any thing especially if it concern Gods honour and not their own free-hold els why should they maintain that blasphemie in the Rubrick and title of the Chapter which in the bodie of the Chapter they condemn But well doe they know that manie a man reades the contents of books and chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonorable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing This doth but make them equall and that may bee thought no great wound in that Church but shall wee see a deeper and more deadly namely where the authoritie and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Distinction the Pope alleadgeth for good doctrine and canonizeth for a lawe these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the â—oly Scriptures that is from Gods mouth a Vide Decret dist 40. in appendice ad cap. 6. Et reuera taÌ„ta reuerentia apiceÌ„ praefatae Apostolicae sedis omnes suspiciunt vt nonnullam sanctorum Canonum disciplinam antiquam Christianae religionis institutionem magis ab ore praecessoris eius quà m a sacris paginis paternis traditionibus expetant Illius velle illius nolle tantum explorant vt ad eius arbitrium suam conuersationeÌ„ ipsi remittant aut intendant Haec in Corp. Iur. Canonici editionis Lugdun 91. in 4. And certainely allmen do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Christian religion rather from the mouth of the Bishops of that Sea then either from the holy Scriptures or the olde traditions all they care for or seek after is what hee wil and what he will not that so they may conform themselues and frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is here the discipline nay the religion it selfe of christianitie is sought for rather at the mouth of the Pope then at Gods mouth in the 10 The fift wound not healed holy Scriptures and all that a Christian man cares for is not what God but what the Pope will and what he wills not and according to that are they to frame theÌ„selues Is this a doctrine â—it to be inserted in the popes lawe Is this the holy and the onelie true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an hereticke let who will bee the Catholicke but if a true Catholicke ought to holde the doctrine of the Scriptures and to depende vppon the mouth and reuealed will of GOD then woe bee to that Church and religion that reacheth wee maie rather depende on the Popes mouth then on Gods But some will say this is healed Nay alas they be so farre from that 10 The fift wound not healed that contrariwise for ought that I knowe this is not be found in the elder editions but I am sure it is in the latter and last of all set forth by speciall authoritie from the Pope from whence also I cite it at this time Thus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondly that they are of greater authoritie then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquitie will neuer be full and therefore shee goeth one steppe higher in this impietie and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnless he by his authority giue them strength they are not of credit nor necessarie to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their wordes truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretall is in these words b Vide Decretal lib. 2. tit 23 de praesumptionibus cap. 1. sicut Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis habentur originaliter in c. 26. Sed quia textus hic est canonizatus facit fidem inducit necessitatem sicut si editus â—uiÌ„sset a Papa quia omnia nostra facimus quibus nostraÌ„ autoritateÌ„ impertimur Glossa Obserue heere that the wordes of the Text are not the words of the Pope but of SALOMON in the Prouerbes the sixe and twentith Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holy Scriptures are therefore of credit to be beleeued because they are allowed authorized by the Pope being so by him authorized they are of as much authority as if the Pope himself had been the Author of them Therefore it is of credite and implyeth necessitie of beeing belieued or it bindeth as stronglie as if it had beene pronounced or vttred by the Pope because wee make all those things as good as our owne vpon which we bestowe or impart our authoritie The high and holy God that is the Author of the holy Scriptures bee mercifull vnto vs in hauing anie thing to doe with this vnchristian blasphemie and graunt that wee may not anie waie communicate with their sinnes not haue fellowship with this wicked worke of darkenesse The Impietie and Atheisme that lyeth
argument is easily framed but I beleeue not so easily answered Poperie teacheth there lies no appeale froÌ„ the Pope r CoÌ„mâ—â—iâ— opinio caâ—oâ—istarum doctorum and here teacheth that their lies appeale froÌ„ God But in reason he and themselues grant he from whom no appeal can lie is greater then he from whom one may s Decret caus 2. quaest 6. cap. 9. prouocandum est ad eos Iudiceâ— vbi est autoritas maior Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Againe here it is taught that we may appeale from God to the Virgin Marie If that be true let them answere this argument He vnto whom appeale doth lie from another is greater then hee from whome it is made this is their owne doctrine t Pet. Mathaeus in comment suis super constitut 2 Pij â— pag. 120. lege tum pontificia tum ciuili decretum esse scimus appellationem non deuolui â—isi ad superiorem l. praecipimus C. de appellat appellationem illam ratam haberi qua à Minore ad Maiorem appellatur ergo appellamus a Concilio ad papam noâ—â—contra But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernarâ—ine de busto his bookes are to bee burnt and yet they are both allowed and commended by the Romish Church v Bernardinus de Bustis scripsit de excellentijs Reginae Caeli CoÌ„mentarium siue vberrimum cruditissimum rosarium complures alios sermones plenos pietatis bonarum rerum sic Posseu in apparatu sacro to 1. Litera B. But let vs go forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here wee learne many pointes First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen w Vide Missalia Breuiaria officia vltima correctissima for shee that hath gotte possession of the halfe of Gods kingdome may well and worthily be held the Queene of heauen Secondly heere is a verie good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their owne tongues they would startle at this doctrine and when they hearde it deliuered in Pulpit that God had diuided his kingdome would soone haue sayde that is false doctrine for the Psalme sayth The kingdome is the Lords x Psal 22. 29. and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all y 1. Chron. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but he may diuide it to another then they would haue aunswered that cannot bee for hee himselfe saith I am the Lord c. My glorie I will not giue to another z Esay 42. 8 and if hee still obiected that was true in the olde Testament when there was none capable and worthie of this honour because then the Virgin Marie was not they would readily aunswere that in the newe Testament after the Virgin Marie was and after shee was the mother of Christ Christ her sonne speakes to God his Father but not to her his Mother Thine is the kingdome powre and glorie a Matth. 6. 13 The kingdome is Gods and how longe not till shee bee assumed and crowned in heauen as they say but for euer and euer And whereas they further teach that hee hath kept Iustice to himselfe but commited mercie to his Mother they would crie out vpon that doctrine and him that taught it and tell him that they finde it sixe and twentie times in one Psalme that Gods mercie indureth for euer b Psal 136 in euerie verse and that his mercie is ouer all his workes c Psal 145. 9 if ouer all then ouer her also or else shee is not of his making and if his mercie bee vpon her without which shee could neuer haue beene saued then how dare any say that Mercie is Hers and not Gods and if mercie bee Gods and that mercie of his endureth his not for the time of the olde Testament oneâ—y but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vppe mercie from himselfe to a creature thus would the people come vpon him that taught this doctrine and vppon the Romish Church that alloweth it and therefore doth not that Church wisely to keepe the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie here is a good defence of their Ladies Psalter d Vide officia Psalteria beatae Mariae Virgin is cuiuseun que generis seu impressionis wherein they turne the Psalmes from Dominus to Domina from GOD to our Ladie and when Dauid saith Lord haue mercie on mee they say O Lady haue mercie on mee and in thee O Lady is my trust They say this was compiled by Bonauenture e Bonauenturae opera omnia excusa fuere Romae in Vaticano in parte 2. inter alia est Psalterium beatae Mariae virginis ab ipso coÌ„pilatuÌ„ haec Possev in apparatu sacro litera b. 10. i. but tho hee liued in ill times f Circa annuÌ„ 1272. in concilio Lugdunensi sub Gregorio 10 Bonauentura obijt Possev in loco citato yet his other writinges giue cause to hope hee made it not for hee saieth that wee must take heede we so inlarge not the excellencie of the Mother that wee diminish the glorie of the sonne g Ex Perkinso in suo problemate pag. Sure hee that sayde so would not bee so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly here wee see the reason why the Popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6 and Luk. the 11 al their Misâ—als breuiaries Maâ—uals allowed priâ—ers in all which they cut short the lords praier leauing out the wordes of the conclusioÌ„ for thine is yâ— kingdom c. For if the kingdome bee diuided then it is not all his for euer no maruel therefore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robberie and sacriledge in cutting off part of the
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
find such in our religion he that can shew me either of these I will be his Conuert To this end I haue presumed to present it first to your Honour and vnder your honorable name to the worlds viewe not only as a testimonie of the loyaltie loue and dutie I owe your Honour for your many particular honorable fauours but especially for that we to our ioy do find and the Papists to their grief doe feare that God hath hath raised vp your Honor in these declining and desperate times for so hath Poperie made them to defeat their deuises to countermine their plots and to make them the instruments of their own ruine fit therfore and worthy to be the patron of that Treatise which is a discouerer of theâ—r spiritual impieties And surely right Honorable the churches hope ouer the Christian world is that God hath ordayned his Ma. of England to be the means by the aduise assistance of your Hon. others like you wherof God send vs more to giue the whore of BabyloÌ„ hir last blow wherof she shall neuer recouer which most worthy worke as God raised vp your honorable Father of happie memorie to begin Gretserê° a Iesuite was suffered to write within these 2. yeares that we rackt and tortured Garnet euen neere to death to make him confesse himself guilty of the powder treason but he did not so we hauing no proof haÌ„gd him onely for being a priest and not for it And that OueÌ„ his man was puld in pieces on the racke and when wee had so killed him then wee gaue out hee had killd himselfe with a knife But for the 1. wee appeale to publicke records and the worlds knowledge and for the second there yet liue witnesses whose eies saw the woundes and bloudy knife and whose eares heard him freely and penitently confesse hee did it with that knife to escape the racke which hee sayde hee feared but had neuer tasted So hath he your Lordship paternarum virtutuÌ„ cur non etiam dignitatuÌ„ ex asse haeredeÌ„ to accomplish and bring to perfection The Father of mercie and the Sonne of consolation be praysed for euer for sending such a father and such a sonne to bee the Children of the Church of England Go on noble Lord with courage and constancie and this worke of God shall prosper in your hand To this end the same God assist strengthen and protect your Lordship and the blessed Father for the blessed Sonnes sake double vpon you his holy and blessed Spirit wherto I am sure all good Christians will say Amen With Your Lordships deuoted seruant in Christ WILLIAM CRASHAVVE Magna est veritas praeualet The XX. Wounds found to be in the body of the present Romish religion in doctrine and in manners Proued in this Sermon not to bee yet healed 1. THe Pope is a God the Lord God and such a head of the Church as infuseth spiritual life heauenly grace into the body of the Church pag. 53. c. 2. The Pope hath done more then God for he deliuered a soule out of hell pag. 57. c. 3. God hath diuided his kingdome with the Virgine Marie keeping Iustice to himselfe but committing and giuing vp his mercie to her so that a man may appeale from him to hir pag. 60. c. 4. The Popes decrees bee equall to the Canonicall scripture pag. 69. c. 5. The Christian Religion is founded rather from the Popes mouth then from Gods in the Scripture pag. 71. c. 6. The holy Scriptures are therefore of credit and to be belieued because they are allowed and autorized by the Pope and being by him authorized they are then of as good authority as if the Pope himselfe had made them pag. 73. c. 7. Images are good books for lay men and better easier then the Scriptures pag. 80. c. 8. An Image of God or a Crucifixe or a Crosse are to be worshipped with the same worship as God and Christ with latria that is diuine worship pag. 82. c. and that we may speake and pray to the Crosse it selfe as we do to Christ 9. Frier Francis was like to Christ in all things and had 5. wounds as Christ that did bleede on good-Fridaie yea he did more then Christ euer did pag. 96. c. 10. The Pope may and doth grant Indulgences for a hundred thousand yeares and giue men a power to redeem soules out of Purgatory pag. 103. c. 11. The Pope may annexe Indulgences for many thousands of yeares to such beades Crucifixes pictures and other like toies that are hallowed by his hands pag. 107. c. The popish Church baptizeth bells pag. 115. c. 12. The Pope denieth the Cup in the Sacrament to the Laitie tho Christ ordained the contrarie pag. 120. c. 13. The popish Church alloweth many sorts of sanctuaries for wilfull murder pag. 122. c. 14. Romish religion publickly tolerates and permits Stewes and takes rent for them pag. 132. c. 15. By the Popes lawe he that hath not a wife may haue a CoÌ„cubine pag. 141. c. 16. Some men had better lie with another mans Wife or keepe a whore then marry a wife of his owne pag. 143. c. 17. Priests in popery may not marry but are permitted to keep their whores vnder a yeerely rent pag. 147. c. 18. Such Priests as be continent and haue no whores yet must pay a yearely rent as they that haue because they may haue if they will pag. 150. c. 19. Their Liturgie is ful of blasphemie their Legend ful of lies their Ceremonies of superstition pag. 153. c. 20. A generall corruption of manners in all estates pag. 156 c. To the Christian Reader whosoeuer be he a true Catholicke or a Romish TO prevent all misconceits that might arise vpon the so late coÌ„ming forth of this Sermon so many weekes expected I desire thee good Reader be satisfied the cause thereof was a long vnlooked for journey And now that you haue it let me desire all men in the reading iudging therof to deale with that ingenuity and sinceritie as I haue endevored in the writing of it My coÌ„science speakes for me I haue forged no new Author I haue falsified none I haue corrupted none I haue to my knowledge misalledged none I haue taken no proofe vpoÌ„ bare report nor haue I produced our men to proue what I lay against them nor is there one quotation of any Authour of theirs which I haue not diligently perused afore-hand and the whole scope of the place If any should thinke of answere I desire him let passe all personall rayling and by-matters and come directly to the points in issue which be these 1 Whether the Church of Rome teach practice in these xx or xxi points as I haue charged her withall or no. 2 If she do whether they be healed of these wounds as yet or no. 3 If
Vide libruÌ„ inscriptuÌ„ Excercitium pietatis in gratiaÌ„ studiosorum autoritate Cardinalis Radzivilij scriptum editum Colon. 92. In cap. de methodo rectè confitendi Circa primuÌ„ praeceptum inquiratur an fecerit aliqueÌ„ exterioreÌ„ actum infidelitatis vel haeresis c. vt sub vtraque specie communicaÌ„do c. So then seeing we knowe Christ appointed it in both kindes and now the Romish Church prohibites it vnder paine of mortall sin alas what hope is there that this Church will euer be reformed that condemnes the obedience to Christs institution and commandement as a deadly sinne Let vs now proceede to such wounds as may bee more properly referred to the secoÌ„d Table of the morall lawe Touching wilfull murder it hath beene their doctrine and practice since the mistie times of ignorance that 27 The 13. wound That it is lawefull to haue sanctuaries forwillfull murder Churches and Churchyards and Bishops houses and some such other places bee sanctuaries that is places for refuge for the offender vnto which if he do flie and settle himâ—elfe he cannot nor may not bee prosecuted by course of lawe and iustice but is there safe as long as it pleaseth the Cleargie to retayne him Thus writeth Pope Innocent the 3. in his Decretalles to the King of Scotland who in those euill daies poore man helde himselfe not of power to punish malefactors of his owne kingdome that had taken sanctuarie vntill hee had sent to the Pope for his aduise q Corp. Iuriâ— Canâ—nici Decretal li. 3. tit 49. cap. 6. Si fugiens ad ecclesiaÌ„ liber sit quantumcunque grauia maleficia perpetrauerit non est violenter ab ecclesia extrahendus nec inde damnari debet ad morteÌ„ vel ad poenaÌ„ sed rectores ecclesiaruÌ„ sibi obtinere debent membra vitam c. To your question Sir sayth the Pope I answer thus If hee that hath taken sanctuarie be a freeman then is he not to be taken violently out of the Church not tho he haue committed neuer so grieuous crimes neither may he be condemned thereupon either to death or other punishment but the Clergie and gouernors of that Church are to obtain for him libertie and safetie of life and limme c. Some may here obiect that afterward in the decretall hee makes exception of some crimes true of night robbers but not of murderers Neither was this proper to Italie or to Scotland but the generall sore of all nations In England wee had manie but especially 3. most famous sanctuaries One at Beuerley in Yorke-shire erected by K. Athelstane where in the Church was set a chaire of stone and this inscription written ouer it This stone chaire is called Freedstoole that is the chaire r Vide BritaÌ„niaÌ„ Camdeni in Com. EboruÌ„ Haec sedes lapidea dicitur Freedstool id est pâ—cis cathedra ad quam reus â—ugiendo perueniâ—ns omnimodam habeâ— securitatem of peace whereunto if one that is guiltie do fly and sit in it he shall haue all sufficient securitie Another at Battel Abbie in Sussex where the Conquerer wonne the victorie and in memorie thereof building that Abby hee endowed it with the popes consent amongst others with this priuiledge s Vide eundem CamdenuÌ„ in com Sussex haec sunt verba diplomatis Si quis latro vel homicida vel aliquo crimine reus timore mortis fugiens ad hanc ecclesiam peruenerit in nullo laedatur sed liber omnino dimittatur Abbati vero ipsius Ecclesiae liceat vbique latronem vel furem de suspendio liberare â—i forte superuenerit If any theefe or Murderer or any other malefactour what soeuer his fault bee for feare of death doe flie and come to this Church he shall not be hurt by any meanes but shall bee dismissed and let goe againe with safetie and freedome And further it shall be lawfull for the Abbot of the sayd Church in all places wheresoeuer hee shall hap to come to saue one theefe from the gallowes These bee the very words of the Charter it selfe The third and not the least was at Westminster wherof there is often and famous mention in our Chronicles as being a place of frequent and ordinarie refuge for great Malefactors and the name remains there to this daie And these were not so much the facts of ignorant and superstitious Kings as the generall receiued doctrine of the Romish teachers the publick deed of their Popes themselues t Vide decretal Sext. Clement in tit de ecclesiarum coemeterioruÌ„ immunitatibus c. This was so in the olde time will some say but now it is otherwise I answere Nay this is not healed but rather is much worse To this end let vs consider a little of some of their latest and principall writers in this case 28 The 13. wouÌ„d not healed for Poperie alloweth sanctuaries for wilfull murder still A great Clarke of Rome a fauourite of Pope Gregories the xiiii and one of his principall Secretaries some 12. yeares agoe writes a great volume of this and other Immunities which hee saith by their religion belongs to holy persons and places let vs obserue a fewe of his words u Vide Anastasium GermoniuÌ„ de sacroruÌ„ immunitatibus lib. 3 cap. 16. art â— c. Not Clergie men onely but euen the very Churches Habent et ecclesiaruÌ„ aedificia suas immu nitates NaÌ„ qui ad eas coÌ„fugiunt quodammodo sacrosancti effecti nequeuÌ„t inde extrahi nec in vincula coÌ„ijci vltimóue supplicio affici aut aliqua membrorum detruÌ„catione plecti sed veluti in arce tutissima positi ab inquirentibus inuiolati remanent themselues haue their priuiledge for Malefactours flying to them are in a sort made holy thereby insomuch as they may not bee taken awaie thence nor bee cast into prison nor be toucht in life nor limme but shall there be safe from all pursuers as in a Castle or most strong holde c. And not onely puts he downe this for Catholicke doctrine but he will also needs haue it to bee ex iure diuino and whereas Couarruvias as learned as himself at least disproues it verie sufficiently w Didac Couarruvias variarum resolut lib. 2. cap. 20. Num. 2. v. 2. 3. and concludes it to bee but de iure positivo this darling of the Popes will not suffer so much amendment as this but condemnes Couarruvias tho hee cannot confute his reasons and concludes it to bee de iure diuino x Idem Germoniê° ibid. art 7. And wheras one Iohannes Ferrariensis a famous and learned Lawyer argueth foundly and truely that Churches should not receiue murtherers not be sanctuaries for theeues seeing Christ cast out euen buyers and sellers which are not so ill y Ioh. Pet. de Ferrar. practica Papiensis cap. de forma inquisi vers ex his potest The Popes Secretarie scornfully casteth away both his opinion
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