shall giue thee daily allowance of meate if thou wilt promise mee heereafter to hurt no hodie the wolfe bowing his heade aunswered by signes that hee woulde Yea but then sayth Francis Brother Wolfe giue mee thy Francis bids his brother wolf giue him his hand and faith that hee will performe his order faith and credit that I may beleeue thee and the wolfe presently lifted vp his right fore-foote and layed it in Francis his hand therby giuing his faith that he would performe it Then Brother Wolfe sayth Francis I command thee in the name of the Lord Iesus that thou go with me into the Citie and there feare not to make peace in the name of the Lord the wolfe forthwith followed him as meeke as a Lambe So comming into the Citie all the people togither with the Magistrates being assembled S. Francis made vnto them an Brother wolfe standeth by whilst S. Francis preacheth to the people excellēt sermon the wolfe being by which being done he sayd to them these words This brother of mine this wolfe that standeth here hath promised me vpon his promise hath giuen me his faith that hee will be friends with you and doe no more hurt prouided that you shall dayly giue him an allowance and portion of meate which if you doe Francis is surety for his brother wolfe to the towne for your partes then I will bee suretie for my brother Wolfe that he shall perform the conditions on his part required Then said S. Francis Brother Wolf it is reason that as thou did before so here before all this people Brother wolfe giueth his faith againe thou giue me thy faith againe that thou wilt keep the couenants on thy part and the wolfe immediately lift vp his right fore-foot and laid it in the hand of S. Francis his suretie in the sight of all the people and so gaue his faith againe and then all the people shouted and wondred and praised Christ for sending S. Francis amongst thē by whose merits they were deliuered frō the cruel wolf And from that day forward the people Brother wolfe liueth in the towne takes his meate at the dores to the wolf wolf to the people performed their couenants made by S. Francis the wolf liued 2. years after FRANCIS was gone and went vp and downe the streets and tooke his meate from door to door hurting no man and was well and daintily fed and there was neuer so much as a dog that barked at him And at last after 2. yeares Brother Wolfe beeing stricken in Brother wolfe dieth is lamented yeares dyed for whose death the Citizens did very much lament Heere is a miracle worth the marking Now let all Huguenots and Heretickes shewe such a miracle in their religion no no they neuer can doe it And no maruell for Iesus Christ who is the King and Captain of their religion neuer did the like in his time to this which S. Francis the king and captaine of the Franciscans u Francisce Iesu typicè dux formaque Minorum hath heere done If the time would giue leaue I could bring 20. more as impious as incredible and as absurd in their kinde as this but leauing it to a further opportunitie and referring the learned to the booke it selfe I proceed What may bee saide to all this are not these wide and wofull wounds Oh! but they are healed I may answere as the Prophet doth Were they ashamed when Ierem. 7. 12 they had committed abhomination Nay they were 18 The ninth wound not healed not ashamed For whereas this booke was written aboue two hundred yeares agoe by Bartholomeus Pisanus a Franciscan Frier it was not then only suffred to passe to publique viewe in those daies of darknesse and superstition but now of late within lesse then 20. yeares when one would haue thought they woulde if not repented of the impieties yet haue beene ashamed of the absurdities they contrariwise haue reprinted the Booke x The newe edition is at Bononie in Italie 1590. is dedicated to a Cardinal in this editiō is all that I haue alleaged and haue not taken ou◠nor reformed one worde of all these euilles nor of many more which do so directly disgrace the merits of CHRIST IESVS onely some things haue they altered which they thought might make against themselues but not one of these which doe so farre dishonour God and Christ and all religion Compare together the olde and newe bookes who will and he shall finde this to be true wherefore the conclusion is that this wound is farre from being healed Let vs then go forward and see if wee can finde one wound healed 19 The tenth wound The Pope may giue Indulgences for 20000. yeers grant men power to redeeme soules out of Purgatory in the Romane Church Two or three hundred yeares agoe the Popes Indulgences did growe to that height of rotten ripenesse that all men of vnderstanding euen of his owne broode were ashamed of it and manie a one of the wiser sort euen in these mystie times did see and laugh at the nakednesse of Poperie in that poynt the excesse whereof grewe so great as they cannot denie but it gaue at last an occasion of LVTHERS reuolte from them There is a Manuscript extant written some two hundreth yeeres agoe and another not much differing from it some 130. yeares ago printed at Rome containing a catalogue onely of those Indulgences belonging to the parish Churches of Rome amongst which they say are 7. principall let vs but consider of some fewe y He that wāts this booke let him looke in Hospinian de Templis lib. 2 c. 28. pag. 348. edition is Tigur 603. where he shall finde both mention of the book a particular recitall of a great part of it In the Laterane Church it is graunted thus by Pope Boniface If any Pilgrime come for deuotion to this Church hee shall be absolued from all his sinnes And in the Chappel there called sanctum sanctorum there is full and true remission of all sinnes And one daie in the yeare which is the daie of the dedication of the Church there is full remission of all sinnes both à poena culpa and this Indulgence is so certaine sayth the booke that when the Pope first pronounced it the Angells Angels say Amen to the Popes Indulgences but they shold first proue y◠God saith Amen to them for els the Angells will not vnlesse it bee the euill Angells in the hearing of all the people sayd Amen If these things bee true then it is strange that all Papists in the world are not saued for hee that hath full remission of all sinnes both à poena culpa dying in that state cannot be damned And certainly he that for the obtaining therof wil not take the pains to visite that Church one daie in a yeer is not worthy of saluation In Saint Peters Church there
bee euerie daie eight and fortie yeeres of pardon which is in one yeere aboue fifteene thousand yeeres Euerie daie of the Annuntiation there bee one thousand yeers and hee that with deuotion goeth vp Saint Peters stayres hath for euery steppe seauen yeeres of pardon Surely purgatorie paines are not so fearefull as they beare the world in hand if going vp two and twentie steps may purchase releasement of a hundred fiftie yeers thereof And if these seeme too little Alexander the Pope like a liberall Lord opens his treasure and giues to euery steppe a thousand yeares So that now there is not a Papist in the world that needes to be in Purgatorie one daie except hee will For for going vp XXij thousand yeers of pardoÌ„ graÌ„ted for going vp 22. steps If the Pope say true in this no Papist need to come in Purgatory twentie two steppes with deuotion hee may be released out of Purgatorie for two and twentie thousand yeeres and I hope they do not think the World will last so long and Purgatorie they saie ends with the World Further whosoeuer will go through the 3. doores Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall be as free from sinne â—â— when he was newly baptized Oh what a great power the Pope hath who can giue power to another so easily to deliuer soules out of purgatorie How easie purgatorie might be emptied by Popish doctrine of the Laterane Church shall bee as free from all his sinnes as hee was the houre hee was baptized Likewise at the Altar in Saint Peters Church there be xiiii thousand years of pardon and deliuerance of one soule out of Purgatorie And in the Church of Saint Lawrence whosoeuer visiteth that Church euerie Thursday for a yeare and â—ittes vpon the stone whereon Saint Lawrence was broyled shall deliuer one soule out of Purgatorie And in the Church of Saint Iohn at the gate called Porta Latina a man by either saying a Masse or causing it to bee sayde may deliuer one soule out of Purgatorie Are these true then why is there one soule left in purgatorie or else where is the charitie of the Papistes which they so much bragge of seeing so easilie they may deliuer so many thousands soules out of purgatorie in one yeare Certainely if these bee true as they be written then granting that there is a purgatotorie it might soone be emptied But if it be false and fabulous and friuolous and hath no other ende but to mocke poore people and to sucke out their siluer then what a religion is that which maintaines such dealings especially seeing this is not the deede of any priuate men but of the Popes themselues nor of a fewe but euen all since Boniface the eight Thus wee haue searched deepe into a foule and filthie wound Now what remaines but to see if it bee healed yet or no 20 The tenth wound not healed but groweth more desperate deadly to this day But alas Babylon will not be healed for as they feared not to put these trickes vpon the people 100. and 200. yeares agoe in the times of superstition so haue they presumed euen still in these dayes of light to do the like And as the whore is shamelesse in her sinne so is this whore of Babylon in her impietie for shee hath not at all amended this enormitie nor in any sort reformed it but rather lets it growe from bad to worse For euidence wherof let any man read Onuphrius Pauvinius z Vide Oâ—uphrium Pauuinium de praecipuis vrbis Romae sanctiorious basilicis quas septem Ecclesias vulgo vâ—cant Colon. 1584. passim who not past 24. yeares agoe hath written with publike authoritie a booke to this verie purpose of the seaueÌ„ principal Churches of Rome and of the Indulgences belonging to them wherein all that is deliuered before is auerred and much more added some part whereof I would put downe saue for that it may bee reserued to a further purpose and fitter opportunitie And for better euidence that as she hath not so shee purposeth neuer to heale vp this wound within these two yeares they haue allowed published with authoritie the pilgrimage or voiages of Seigneur Villamont a Les voyages du St de Villamont diuisez eâ— trois livres derâ—iere edition reueuce augmentee c. A. Aâ—raâ— 16â—5 vide inter alia librum 1. cap. 12. c. one of the Gentlemen of the French Kings Chamber wherein the poore deceiued Gentleman out of his superstitious deuotion hauing visited all those Churches and made himselfe as hee saith blessed by being partaker of all the Indulgences thereto belonging and hauing ascended those holy staires to euerie steppe whereof belong so manie thousand yeares of pardon after all returning home at last much poorer but nothing wiser then hee went hee wrote a booke of his voiage and pilgrimage to Ierusalem and taking Rome in his way hee describes at large the Indulgences granted of olde and at this day in force to the Churches in Rome Which booke being written in French whoeuer list to reade will soon confesse that in this wound the Romish Babylon is not yet healed 21 The eleueÌ„th wound Granting of Indulgences thousands of yeares deliuerance of Soules out of purgatory to Beades Meddalls Crosses Pictures and such like toyes being blessed and hallowed by the Popes holy hands And herevnto I will adde another wound because it is so neere to this in popish consanguinitie The wiser sort of Popes and the rest of the craftier politicians in that hierarchie perceiuing that all the Nations of the earth many of them being so farre distant could not come to their market of Indulgences being kept in Rome therefore least they should lose their trafficke into those parts they deuised away that seeing a greate part of the worlde could not come to Rome Rome should send to them To which ende out of his bountie and spirituall liberalitie for the incredible good of mens soules the Pope ordained that certaine Crucifixes and Meddalls and Agnus dei b The principall of all these toyes is the Agnus dei which euerie one may not make but onely the Pope nor hee alwayes but onely at Easter nor at euerie Easter but the first next his entrance and euerie seauenth Easter after nor of any matter nor in any manner but preciselie of such simples and with such ceremonies as are prescribed for that purpose which together with the prayers or rather coniurations then to bee vsed are to bee seene in the booke called Caeremoniale pontil lib. 1. And hee that hath not that booke let him looke in the CoÌ„mentaries of Peter Mathew vpon the Constitutions of Gregorie the 13. Constit the 1. holy Graines beads other such Iewels should be first consecrated and hallowed by the hands of his Holinesse and haue all the holinesse powred vppon them that hee canne spare and further
should haue annexed vnto them all those mightie Indulgences or the like that are graunted vnto the Churches and stations at Rome and by this meanes they could sell an Agnus dei that is a little piece of white waxe or a Crucifixe of a little metall it may be brasse or copper such as the Iesuites of late sent into England by thousandes at once as good inoughe to serue the English Catholickes or a little meddall or a little beade or bugle or other matter of no more value these toyes and trinkets I say they can sell by this meanes and euerie day do vtter at a higher rate then the Ieweller can his pearles or his diamonds Thus did not onely the former Popes gull the people of elder ages in those times of ignorance making them beleeue that these toyes so hallowed and blessed by them were of such vertue as Christs bloud it selfe could be of no more as one of them sending an Agnis dei to an Emperour shamed not to write to him that c Vrbanus 5. circa annum 1368. mific ad Imperatorem Graecorum tres agnos dei cum his versibus Balsamus munda Cera cuÌ„ Chrismatis vnda Conficiunt agnum quod munus do tibi magnum c. Peccatum frahgit vt Christi sanguis angit Fulgura desursum depellit omne malignuÌ„ Praegnans seruatur simul partus liberatur Dona confert dignis virtuteÌ„ destruit ignis Portatus mundè de fluctibus cripit vndae vide Petrum Mathaeum Constitut Pont. Rom. in Constit 1. Greg. 13. Pag. 685. This Agnus dei breakes off sinnes euen as the bloud of Christ But euen in these times of light and knowledge these owles dare still flie abroade and euen of late nay euerie yeare the Pope shameth not to sette his trumperies to sale annexing vnto them such large and liberall Indulgences as Christes owne bloud can haue no more 22 The eleuenth wound not healed I could insist vpon late and notorious examples practiced euen at home and vpon our owne Nation but I spare them at this time because the proofes thereof tho neuer so certaine to vs are not so authenticall as yet as bee these two examples I shall now produce one of them touching Poland the other France For Polande Not many yeares agoe Pope Clement the eight granted as followeth as is to bee seene in printed coppies d Vide librâ— inscriptum Euangelium Romanum edit anno 1600 Indulgentia concessa a sanctitate nostri S. patris Papae Clementis octaui Instantia illustrissimi reuerendissimi Cardinalis Radzivillij Episcopi Cracouiensis legati in Polonia Granis Crucibus Medallis Imagimbus c. Indulgences graunted by the Holinesse of our most Holy Father Pope Clement the eight At The Instance of the most Illustrious and most reuerend Lord Cardinall Radz iuillius Bishop of Cracowe and Legate in Polande Vnto Certaine Holy Beades Crosses Medals and Images 1 Quicunque habens prope se vnum ex hiâ— granis Crucibus Medallis aut Imaginibus benedictis â—otie scunque recitauerit Corollam confessus aut cum proposito confitendi saltem semel in mense acquiret sibi singulis vicibus 5. annos Indulgentiae Whosoeuer hauing one of these holy beades c. shall say ouer the Rosarie being confessed or hauing a purpose to confesse once a month shall for euerie time hee doth so obtaine v. yeares of pardon 2 Is cui moris fuerit singulis diebus facere examen suae conscientiae ad finem recitando 3. patres nostros et tres aue Marias orando c. acquiret sibi 10. annos Indulg But if hee doe euerie day after examination of his Conscience say three Pater nosters and three Aue Maries c. shal haue x. yeares 3 Is cui moris fuerit recitare singulis diebus officium nostrae dominae singulis diebus sabbathi acquiret sibi Indulgentiam centum annorum But if hee vse euerie day to saie ouer the Psalter of our Ladie shall for euerie Saturday weekely obtaine a hundred yeares 4 Is cui moris fuerit recitare ter in hebdomade CorollaÌ„ confessus fuerit et communicauerit precatus fuerit vt supra acquiret sibi plenariam Indulgentiam Hee that shall thrise in a weeke say ouer the Coronet of our Ladie confesse and communicate and pray shal obtaine a plenarie that is a full remission of all sinnes 5 Quicunque in articulo mortis dicet in corde Iesus cum non possit proferreore acquiret sibi plenaâ—iam Indulgentiam modo habuerit vnam ex Corollis Granis Crucibus aut Medallis supradictis And whosoeuer in the houre and point of death shall but say in his heart when he cannot speak with his tongue the name Iesus shall haue a plenarie and full forgiuenesse of all his sinnes prouided that hee haue one of these blessed and holy Graines Meddalls Crucifixes or Pictures * Hae omnes Indulgentiae acquirantur habendo prope aut ante se vnam Medallam Crucem Imagineâ— aut Graâ—um huiuâ— benedictionis obseruando quae supra dicta sunt â—â—â—â—leant 〈…〉 ibus â—â—mni loco Impressum Romae a Paulo Blado Typographo Camerae 1592. All these Indulgences may bee procured and obtained by hauing either about a man or lying before him one or more of these holy Medalles Crosses Graines or Images and obseruing what is afore appointed and his Holinesses wil is that they shall bee of force to all kinde of men and in euerie place Printed at Rome by the printer of his Holinesses priuie Chamber Paulus Bladus 1592. Lo here how Babylon is healed If a man at the point of death canne in his minde but thinke of Iesus he shall haue full forgiuenesse of all his sinnes if hee haue one of these holy Crosses or Graines about him And is this the Diuinitie of the Romish Church is this procured by a Cardinall and graunted by the Pope then aunswere mee but one worde Shall the thinking or naming of Iesus without true faith and repentance saue him tho hee haue a hundreth of these holy Graines about him or if hee doe truely repent and beleeue in CHRIST tho hee haue not one of these shall hee not bee saued If those both bee true as who dare denie them then phie vpon these Impostors and deceiuers who by these their Atheisticall mockeries expose religion to all contempt and these thinges beeing so common and notorious noe maruell tho Italie where these are rifest haue beside some priuie protestantes fewe but that are either Atheistes or fooles Concerning France Of late yeares Peroun the French Cardinall hauing made a costly Iorney to Rome comming home procured of the Pope for the bearing of his charges to bee the bearer of certaine hallowed holy matters consecrated and blessed by the Pope in such a fashion as if that were true the Pope saith he were more then mad that would not as the wise Merchant
sell all hee hath to buie one of them e Indulgentiae concessae a nostro S. Patre Papa Clement 8 Corollis Granis Cruciculis Rosorijs Crucibus Crucifixis Medallis Imaginibus benedictis Instante Reuerendo Patre in deo domino Iacobo Danie Episc Ebrodunensi Consiliario regio in ipsius Consilijs summa et pietate ipsius primâ— Eleemosynario Grana benedicta sunt tantùm in vsum regni Galliae Indulgences granted by the Holinesse of our most Holy Father Pope Clement the eight Vnto Holy Beades Graynes Rosaries Crosses Crucifixes Medalls and Images being hallowed and blessed by his owne holy hands At the Instance of the Reuerende Father and Lord James Dauie Bishoppe of Eureux Counsellor to the King in his Counsell of Estate and also of his priuate Counsell and principall Almoner to his Maiestie * Quicunque habuerit ex Corollis aut Rosarijs vnuÌ„ aut etiam Corollam vnam in quam insertum sit vnum ex his granis c. quotiescunque fecerit aliquid opus misericordiae corporalis aut spiritualis aut audierit Missam aut sermonem aut veneratus fuerit sacramentum aut Cruceia aut aliam quandam sanctam Imaginem acquiret sibi veniam centum annorum Whosoeuer hauing one of these beades c. shall 1. A hundreth 1. yeares of pardon at an easie rate do any worke of mercie corporall or spirituall or heare a Masse or a Sermon or shall but doe reuerence to the Sacrament or to a Crosse or to a holy Image shall obtaine a hundreth yeares of pardon See what a bountiful father the Pope is Who would offer lesse for a hundreth yeares surely hee that will not do thus much he is worthy to lye and fry in purgatorie 2 Quicunque confitebitur aut coÌ„municabit aut si Presbyter sit dixerit missam recitaÌ„s deuotè praeter confessionum coÌ„munioneÌ„ aut missam vnum patrem nostruÌ„ aut vnum aue Mariam aut aliqua alia ratione orans Deum pro sancta Ecclesia Catholica aut pro nostro sancto Patre aut pro Rege Galliae aut pro pace huius Regni aut pro conuersione Haereticorum aut pro conuersione peccatorum acquiret sibi singulis vicibus Indulgeâ— tiam plenariaÌ„ remissionem omnium peccatorum suorum Modò super se habeat supradictarum rerum aliquam Whosoeuer shall confesse and communicate or being a Priest shall besides his masse say deuoutely one Pater noster or one Aue Mary for the Catholick Church or for the holy Father or for the King of France or for the peace of France or for the conuersion of Heretickes or other sinners shall haue for euery time hee doth this a plenarie Indulgence and remission of all his sinnes so as hee haue about him one of these holy beades graines or Crucifixes And what if one want all these trumperies shall he not haue forgiuenesse if he do truely beleeue and repent Oh when will Babylon be ashamed of such abhomination 3 Quicunque exosculatus fuerit cum deuotione c aliquam eiusmodi medallorum c. acquiret sibi singulis vicibus 10. annos Indulgentiae Whosoeuer shall kisse one of these beades c. with deuotion shal haue for euery time he doth so tenne yeares of pardon 4 Habens super se vnam ex supradictis rebus orans pro conseruatione c. aut pro Rege Galliae c. particeps erit singulis diebus c. omnium sacrificiorum Ieiuniorum precum aliorum operum quae fiunt in coenobijs ac si esset membrum particulare eorum Whosoeuer hath one of them about him and praieth for the success of the Catholick Romish religion or for the K. of France shall be so oft as he doth so partaker of all the Sacrifices Prayers and Fasts and other good workes done in anie Abbie as well as if hee were a particular member of the same societie 5 Habens super se vnam ex supradictis rebus in periculo mortis in bello aut alio in loco vbi non fuerit illi commodum recitans cum contritione Domine Iesu suscipe spiritum meum c. aut proferens sanctum nomeÌ„ Iesu acquiret sibi Indulgentiam plenariam remissionem omnium suorum peccatorum tam culpae quam poenae c. Hee that hath one of these about him if hee be in danger of death or in the battell or in any place where he cannot go to confession shal with contrition but repeate these words Lord Iesus receiue my spirit or name the holy name Iesus shal haue forgiuenesse of all his sinnes and be discharged both a à poena à cuâ—pa * Sua sanctitas concedit vt valeant pro omnibus in omni loco exceptis granis ea conditione vt qui non sint Galli precentur pro Rege Regno Galliae c. Impressum Romae cum permissione superiorum c. His Holinesse graunts that these Indulgences shall be good for all men and in all places but conditionally that those that be not French-men shall praie for the King and Realme of France Except alwaies the holy Graynes for those are limited to belong onely to France and to bee good to none but onely French men Imprinted at Rome with licence c. I haue named some but not all looke for the rest in the book but in them all let it be obserued that there is not the least mention of faith in Christ nor once so much as the name of it nor anie relation to Christ nor his holy merits No these are well if they may be vnderstood and yet these men if they bee not Atheists doe knowe that all these their large promises are but winde and their Indulgences but fome and froth if there be not liuely faith and true repentance and if these be in a man then let vs see that Pope Cardinall or other Papist who dare say that hee shall not haue ful remission that neuer sawe nor touched one of thei blessed beades nor hallowed Graines Thus wee see how farre Babylon is from beeing healed in this point The twelfth and last wound concerning the first Table shal be coÌ„cerning the Sacraments both which are horribly peruerted and profaned by Romish doctrine and practice 23 The 12. wound The Popish Church baptizeth Belles First Baptisme is profanely applied not to reasonable creatures onlie men and women according to the Institution e Mat. 28. 19 but euen to vnreasonable dead creatures I will insist onely vpon one they vse to baptize bels in most points so as Christians do Children in som points with much more ceremony solemnity Bellarmâ—n is ashamed of it and would willingly hide and couer it tho he cannot cure it but if hee were not a Cardinall and a Iesuite hee would bee ashamed to cloake it with so loude a lie as he doth for saith he f Bellar. de RoÌ„
not to haue anie warrant but meerelie to bee a state Ceremonie and done to amaze the poore people c. then it appeares they bee Cozeners and Atheists that make Religion a pretence to all their purposes But if it be in earnest and they knowe it to bee a prayer of faith and haue warrant from Gods word for it then it were possible to driue awaie the diuell and all his temptations out of a kingdome for so manie Belles might bee hallowed and washed as might hang one within the reach of anothers sound and so if the wordes of this prayer be true a Diuell might not stay in the realme and that Realme were very worthie to haue the Diuells companie that would not willinglie be at the cost to haue so manie bels though they were of siluer and to haue them baptized though it were in costly water To conclude Bellarmine pleaseth to sport himselfe a little with vs and sayth The Heretickes obiect to vs that wee baptize Belles but its maruell sayth hee that they doe not also say wee catechize and instruct them that so they may sound out the Articles of Fayth k Obijciunt nobis haeretici quod baptizamus Campanas Mirum vero est quod non etiam dicunt campanas a nobis antea catechizari et instrui vt possint fidei symbolum resonare Bellar. ibid. 24. 4 But it is verie likelie the Iesuite had not seene or not well perused the Pontificale for if he had hee might haue found that they pray to GOD to giue the HOLIE GHOST to the Bell to blesse it to sanctifie it to puriâ—â—e it to poure heauenlie blessings vppon it and the dewe of Gods grace Certainelie if this bee a lawfull an apt and fit prayer for the bell they may also catechise it for it is doubtless as capable of instructioÌ„ from man as of anie spirituall and heauenly blessing from God Thus it is proued I hope that the Romish Church in some sort for the name but especially for the matter doth baptize Bells It remains but to see 24 The twelfth wound not healed for the Romish Church still baptizeth belles if this wound be healed or no. But I answere this was not the superstition of the olde and ignorant times onely but is euen the present impietie of that Church for of late Clement the eight pretending to haue the Pontificall reuiued and reformed caused it to be printed at Rome before his face l Vide Pontificale Romanum Clementis 8. Pont. Max. iussu resti tutum atque editum Romae 1895. et legatur eiusdem Clementis Constitutio ibid. praefixa pro eiusdem libri autoritate approbatione by his authoritie in a faire letter and with most goodly pictures and indeede many things are left that might make against the Pope and many added that may make for him But as for this blasphemie and abuse of Gods holy Sacrament it stands vntouched vnaltered and allowed for a good and Catholicke practice in euerie particular as I haue afore set it downe and in manie more Oh BABYLON BABYLON when wilt thou be healed The other sore of this wounde is touching the Lords Supper 25 The other sore of the 12. wound That though Christ ordained the contrary yet it is not necessary for ChristiaÌ„s of the Laitie to haue the sacrament in both kinds but onely the bread not the Cup. which they maime and mangle sacrilegiously taking the Cuppe from the whole Laitie This wound is not very deepe for it is not olde but it is wide for it is generall and it is a foule one for it maymeth the Sacrament and crosseth Christâ— owne Institution They were a hatching it sometime before but at last the monster was brought foorth in the Councell of Constance when they decreed thus m Concil CoÌ„stant sess 13. Synodus declarat decernit definit quod licet Christê° instituerit et suis discipulis administrauerit sub vtraque specie panis et vini et similiter quod licet in primitiua ecclesia hoc sacramentum reciperetur a fidelibus sub vtraque specie tamen haec consuetudo est rationabiliter introducta quod a conficientibus sub vtraque à laicis tantummodo sub specie panis suscipiatur Et habenda est pro lege haec consuetudo c. et pertinaciter asserentes oppositum tanquaÌ„ haeretici arcendi et puniendi sunt et quod nullus Presbiter sub poena excomunicationis coÌ„municet populum sub vtraque specie panis et vini c. That notwithstaÌ„ding Christ or dained the SacrameÌ„t in both kinds and tho the eldest Church did so receiue it yet for al that this custom is lawfully and laudably brought into the Church that the laitie shal receiue but in one kinde onely and that whosoeuer shall holde the contrary shall be proceeded against as heretickes and all Priests are commanded vnder paine of excommunication that they giue not the Cuppe to the laitie and they that do and recant not shall be punished as heretickes This wound hath Bellarmine and other of the craftier sort of them sought to couer but not to cure and it would satisfie a man in this point tho he wauered before to see how slily superficially he deals in this questioÌ„ n Bellar. de sacram Euchar. lib. 4. cap. 26. tom 3. This abuse is so horrible the iniury to the sacrament the wrong to the laitie so notorious the absurdity impiety of the practice so without all colour of defence that if they were not without grace and past hope of recouery such as haue resolued to amend nothing they would haue reformed this long agoe But heerby it is apparant they are plain States-men Politicians who haue nothing els in their head but to maintaine the height of their hierarchie and Maiestie of their Monarchy Euen this one particular is sufficient to make demoÌ„stration hereof seeing they will not amend that which they see and know to be contrary to Christs Institution and wherof many of the better sort of themselues are vtterly ashamed But it is so farre from being healed at all that it is rather worse and worse 26 The latter sore of the 12. wound not yet healed but spreades further Look in their newe edition of the Councells this last yeare and there is no reformation of this euill o Vide postreâ—am edit CoÌ„cil per Bininum Colon. 1606. Concil Constant sess 13. in 2. parte tomi tertij p. 1589. no plaister laid vpon this sore not so much as a marginall note to qualifie the Non-obstante to Christs Institution but rather all is made worse then it was afore in the former and elder impressions Nay it is so farre from being healed that contrariwise it is made daily a wider and deeper wound For now it is made in that Church a sinne against the first Commandement of the morall lawe for a man to receiue the Sacrament in both kindes p
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
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
vntill we come to the yeere 1500. namely to this last age of all and though Posseuine malitiously conceale the name of Gualâ—er Mapes because hee is too plaine yet hee cannot denie but many whereof some he nameth d Posseu Appar sac tom 2. lit I. Iacobus lunterbeck German Carthus anno 1460. scripfiâ— auisamentum ad Papam pro reforma ione Ecclesiae c. did in all ages write to the Pope for reformation and told him plainly what would follow if hee did not reforme the Church Now what good all these men could doe and what reformation followed at last let a Pope himselfe speake one of the honestest hearts that euer had the hindrance to be a Pope Adrian the 6. the best that was these many yeeres and of whom if it bee possible of any there was expectation of some reformation in the Church for as Peter Matthew in his life confesseth hee was not so proud nor couetous as most of them are e Petr. Matthaeus in CoÌ„ment suis ad papales constitut de Adriano 6. Pauperrima familia exortus se dedit studijs doctrina morum integritate conspicuus praeter omnem expectationem Pont. Max. renuÌ„â—iatus est expectabatur Romae summa Cleri totius populi laetitia parabantur triumphi theatra sed cessare fecit in medio opere artifices Gentilium haec ostentationes non Christianorum esse insignia Ecclesiastici ordinis homines parum decere ratus How he found the Romish Church when he came to it and how he left it at his sudden taking from it iudge by his owne pitifull and passionate speech which he commanded his Nuntio to deliuer from him and in his name to the assembly of the States of Germanie in their Imperiall Parliament about the yeere 1522. These bee his words as Espencaeus a learned Bishop of their owne reporteth Tell them from vs that we freely confesse God hath sent this trouble and affliction vpon the Church for the sins of men and especiallie of Priests and Prelates from whose sinnes the Scriptures are plaine bee deriued the sinnes of the people therefore our Sauiour about to heale and reforme Ierusalem a diseased citie first enters into the Temple that first of all he may correct the sinnes of the Clergie especially concerning buying and selling herein playing the good Physition who begins to heale a wound at the roote and bottome Wee know that for many yeeres there haue been many abominations euen in this holy Apostolike seate abuses in the cariage of matters spirituall excessiue enormities in our commandements and in a word all things turned topsie turuie and from ill to worse and no maruell if the disease grow froÌ„ the head into the meÌ„bers that is froÌ„ the Popes into common persons I confesse all we that is all Prelates of the Clergie haue gone out of the way each one into our own waies neither hath there been of a long time any that did good therefore there is good reason that wee all giue glorie to God and humble our selues euen our soules vnto him let each one of vs remember whence wee are fallen and rather iudge our selues then stand to be iudged of God in his wrath and furie Wherein for our parts make promise in our name that wee will giue all diligence that first of all this our Court of Rome may be reformed from which it is likely all this mischiefe hath proceeded that so health and reformation may begin there to the good example of all whence the corruption first bred and spred to the ill example and hurt of all To the furtherance and effecting of which happie reformation wee hold our selues so much the more straitly tied by how much the more earnestly wee see the whole world to expect and desire it Dices quòd Deus hanc persecutionem Ecclesiae suae inferri permittit propter hominuÌ„ peccata sacerdotuÌ„ maximè ac praelatorum à quoruÌ„ peccatis populi peccata deriuari scripturae clamant Ideoque saluator interprete Chrysostomo curaturus infirmaÌ„ ciuitateÌ„ Ierusalem prius templum ingressus est vt sacerdotum peccata ementium inprimis vendentium primò castigaret instar boni medici morbum à radice curantis Scimus in sancta sede aliquot iam annis multa abominanda fuisse abusus in spiritualibus excessus in mandatis omnia denique in peruersum mutata nec mirum si aegritudo à capite in membra à summis pontificibus in alios descenderit Omnes nos id est praelati Ecclesiastici declinauimus vnusquisque in vias suas nec fuit iamdiu qui bonum faceret vnde necesse est vt omnes demus gloriam deo humiliemus ei animas nostras videamus vnusquisque vnde ceciderit se potius quisque iudicet quà m à Deo in virga furoris iudicari velit Qua in re quod ad nos attinet polliceberis nos omnem operam adhibituros vt haec primuÌ„ Curia vnde forte malum hoc omne processit reformetur vt sicut in omnes inde corruptio emanauit sic ab eadem etiam sede sanitas omnium emanet reformatio Ad quod procuranduÌ„ nos tanto arctius obligatos reputamus quaÌ„to mundum vniuersuâ— huiusmodi reformationem auidius desiderare videmus Haec apud Espencaeum in Comment in Titum cap. 1. pag. 69. 70. These were the words of this good man too good to bee a Pope at least too good to be long a Pope for after that he had so much forgot himself and his Papall dignitie and the honour of his Apostolicall seate which cannot erre nor doe amisse as he like a foole confessed as to grant that not the Church alone but the holy Court of Rome did need reformation forthwith there was order taken that hee should not trouble the world nor disgrace his place any longer for shortly after he died for his sake they prouided that their seate should neuer be so farre abused and abased againe by any plaine hearted Northren man making sure from that day to this that the Popedom should not be trusted out of the hands of an Italian lest he should euer haue a thought of reformation For what followed after all this Was there any reformation in the Romish Church were any of the euils and diseases confessed by Adrian redressed I had rather Espencaeus their own Bishop should tell then I which because he doth very largely I will contract it into a compendium and hope that some will take paines to put all that wise and learned discourse of his into our vulgar tongue the rather for that it coÌ„taineth much matter of great moment yet not vulgarly knowne to this day Meane time the effect of it is this f Legatur Espencaeus in Comment ad Titum cap. 1. â— pag. 65. ad 91. That after all Christendome had complained of the enormous and intolerable grieuances sustained from the Pope and his Court of Rome al which and more the