Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	great_a	mortal_a	venial_a	3,197	5	11.4523	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

in 1. sent dist 2. hold contrary Richardus in 1. sent dist 3. holdeth that the mysterie of the Trinitie may be demonstrated by naturall reasons Scotus Maronis and Thomas affirme the contrary About the faculties of the soule called potentiae the schoolemen are diuided into three sectes as may appeare by their disputes lib. 1. sent dist 3. some hold they are all one with the substance of the soule others that they are accidents the third that they are betweene substances and accidents Abbot Ioachim and Richard de sancto victore taught that the diuine essence might generare gigni the contrarie is taught by Peter Lombard and his followers Peter Lombard lib. sent 1. dist 17. taught that charity wherewith we loue God and our neighbour is the holy ghost and that it is not any thing created but now most of his followers in this point forsake him In the 24. dist of his first booke of sentences Peter Lombard saith that the words of number spoken of God are spoken only relaturely and that the word Trinity implieth nothing positiuely but onlie priuatiuely which because it ouerthroweth the mysterie of the holy Trinity is almost generally contradicted by his followers In the 44. distinction of the same booke he saith that God can alwaies doe whatsoeuer he could euer doe and that he willeth whatsoeuer hee would at any time and knoweth whatsoeuer hee knew at any time but his Disciples hold direct contrary Thomas p. 1. q. 46. art 2. holdeth that the world or at the lest some creature might haue beene from euerlasting so likewise holdeth Bonauenture and some others Richardus maintaineth the opposite opinion and that rightly for that the other sauoureth of Arianisme The master of sentences in 4. dist 1. and Gabriel and Vega lib. 7. pro Conc. Trid. c. 13. hold that not onely substances but accidents also are created Alexander Hales q. 9. m. 6. q. 10. m. 1. and Thomas p. 1. q. 45. art 4. affirme that onely substances are created About this question an omnium aeuiternorum sit vnum aeuum vel multiplex there are 5. different opinions the first of Scotus the second of Thomas the third of Durand the fourth of Henricus the fifth of Bonauenture Likewise about this question quae sit ratio formalis cur Angelus sit in loco there are fiue opinions all repugnant one to another Thomas and Richardus doe affirme that two Angels cannot be in one place together Scotus Occham and Gabriel hold the contrarie Thomas holdeth that Angels haue not intellectum agentem possibilem Scotus doth directly contradict him Scotus and Gabriel teach that both Diuels and good Angels doe vnderstand naturally both our thoughts and the thoughts one of another but to Thomas p. 1. q. 57. art 4. this seemeth absurd Antisiodorensis lib. 2. sum saith that Christ had Angelum custodem other schoolemen denie it Scotus in 2. sent dist 1. holdeth that the soule and an Angel do not differ as two diuers kinds others teach contrary Some doctours hold that Angels consist of forme only others hold contrarie as appeareth by their disputes in 2. sent dist 3. The second councell of Nice Act. 5. determineth that Angels soules are corporall nemo dixerit saith the councell vel angelos vel daemones velanimas incorporeas but this opinion will not now bee beleeued of any learned Papists Why then should they rather beleeue that synode in the article of worship of images than in this Scotus saith that the will is the only subiect of sinne Thomas denieth it Concerning the place of paradise there are three different opinions some hold that it reacheth to the circle of the Moone Thomas in 2. dist 17. and Bonauenture doe place it vpon a high mountaine they know not where others place it in the East Concerning the nature of free wil there are diuersities of opinions among schoolemen and others as Iosephus Angles in lib. 2. sent dist 24. and 25. sheweth particularly Richardus holdeth that freewill cannot be changed by God others for the most part hold the contrary Thomas Bonauenture and Setus hold that grace is not a qualitie infused but a qualitie inherent in the soule Alexander Hales and Scotus hold that it is a quality infused Iosephus Angles in lib. 2. sent dist 26. rehearseth three seuerall opinions of schoole-doctors about the diuision of grace in gratiam operantem cooperantem whereby it may euidently appeare that Papists in talking of grace goe about to shut out Gods grace Most schoolemen and others affirme that Adam and Eue beleeued not Gods words concerning the forbidden fruit Bellarmine lib. 3. de amiss grat c. 6. saith they beleeued In the same booke c. 9. Bellarmine saith Adams offence was greater then that of Eue contrary both to ancient doctors and to schoolemen Lib. 5. de amiss grat c. 17. he sheweth great diuersities of opinions among his schoolemen fellowes about orginall sinne and himselfe dissenteth from all About the conception of the blessed Virgin whether it was in originall sinne or not there haue beene not onely contradictions but also tragicall stirres and contentions Certeine schollers of Aquinas beleeue and teach that no man being of yeares of discretion can be iustified by the absolute power of God without the act and concurrence of free will Scotus Vega and Caietan hold contrary both their opinions are touched by Iosephus Angles in 2. sent dist 27. Richardus in 2. dist 27. art 2. q. 1. Scotia in 1. dist 17. q. 1. art 1. and Durand in 1. dist 17. q. 2. and others hold that a man may merit the first grace do Congruo Gregorius Arimineusis in 2. dist 26. Lyra in Ioan. 1. Waldensis and others denie it Sotus lib. 2. de not grat c. 4. saith that the former opinion is neere to Peligiamsine Gregorius Ariminensis and Capreolus in 2. dist 27. q. 1. hold that no man without the illustration of Gods speciall grace can attaine to the knowledge of any moral truth but Thomas and Scotus in 2. dist 27. doe hold contrary Durand placeth originall sinne in the carnall appetite Thomas placeth it in the whole substance of the soule Scotus differeth from both and placeth it in the will of man Iosephus Angles in 2. dist 27. rehearseth three seuerall opinions about this question whether a sinne of omission may be committed without a positiue act The same man reckoneth 5. different opinions about the difference of mortall and veniall sinnes and three opinions concerning this question what is sinne of malice Catharin and Caietan doe striue about faith of infants and diuers other matters and greater would the contention haue beene if the matter had not been taken vp or at least silence commanded by the Pope Bellarmine lib. 1. de pontif Rom. c. 12. saith that the keies of the church are nothing but order and iurisdiction the Master of sentences and Caietan de iust auth pontif Rom. hold that they containe somewhat more Pighius lib. 4. hierarch eccles c. 8.

which they seeke greedily in Caluin but finde not 18. Certein Papists as the Master of the sentences sheweth lib. 3. dist 12. § 5. suppose that the sonne of God might haue assumed our nature in the sexe of a woman quidam arbitrantur saith he deum potuisse assumere hominem in foemineo sexu vt assumsit in virili and he doth not deny it but this inconuenience would haue followed that the sonne of God should haue been the daughter and not the sonne of man such absurdities are they which haue sounded in time past in Christian mens eares 19. Thomas Aquinas 3. q. 49. art 1. assigneth three means by which Christ hath wrought our saluation whereof the first is for that by his example he hath prouoked vs to charitie tribus modis saith he causauit nostram salutem primùm per modū prouocationis ad charitatem but the scriptures shew that he is therefore called a Sauiour because he hath saued his people from their sinnes and if for this cause hee might be called a Sauiour then euerie one that prouoketh vs to charitie might be a Sauiour 20. Commonly they teach that Christ is only the meritorious cause of our iustification saluation and redemption and Kellison p. 261. assigneth this for a reason because he deserued grace for vs at Gods hands by which together with our cooperation wee may bee saued and redeemed but if he be the meritorious cause only of our iust●●●cation saluation and redemption then is he not properly our Sauiour and redeemer nor doth he iustifie vs. for not he that meriteth at our friends hands that wee should be ransomed out of the hands of our enemies but our friend that paieth our ransome is our redeemer so this blasphemous wretch denieth Christ to be properly our redeemer and Sauiour and next he maketh euery man his owne Sauiour and redeemer 21. Likewise the same surueior pag. 262. telleth his followers that Christ hath therefore freed vs from the tyranny of the diuell and captiuity of hel because he hath procured vs grace by the which when the diuell by him selfe or the world or the flesh prouoketh vs wee may resist mauger all the force of hell which is as much as if he should say that Christ hath not ouerthrowne or triumphed ouer our enemies but hath procured vs grace to ouerthrow the diuel and to triumph ouer him our selues that he is not the strong man that hath bound vp the Diuell that had vs in possession but that he hath made vs strong and able to binde the Diuell of the deliuerance from sinne and from the curse of the law by Christ he maketh no mention and if you aske him what he meaneth by grace he will tell you of charitie or a habit not distinct from charity such is the blasphemous doctrine of these impostors they ascribe the worke of their redemption immediatly to themselues and a farre off to Christ 22. He telleth vs further pag. 336. that Christes death was sufficient to haue redeemed the Deuils and damned also but this assertion supposeth a contradiction viz. that the same Persons may be both saued and damned it supposeth also that the Deuils and the damned may be saued which is an assertion direct contrary to the decree of God concerning their damnation would not then such impostors with their vaine supposals be chased from among Christians and placed among the damned crew of which he himselfe sometime talketh I doe the rather make mention of his contemptible fellow albeit he deserue no place among the learned because he gaue vs the first occasion to make this Surueie 22. Clement the sixth in the chapter vnigenitus extr com de poenit remiss doth apply these words from the sole of the foote vnto the head there is nothing whole vnto Christ as if Christ had nothing whole in him whereas the Prophet Isay c. 1. doth speake of the sinfull people of the Iewes for a little before he said ah finfull nation is not then this a proper comparison to match the immaculate lambe of God with an impure and finfull people and is not this a plaine abuse of scripture 23. The same man in the same place saith that the shedding of one drop of Christs blood would haue been sufficient for the redemption of all mankind his words are pro redemtione totius humani generis suffecisset but Kellison in his suruey pag. 256. goeth much further and saith that Christ with one teare or one word and not only with one drop of blood might haue redeemed vs. thus these impudent wretches euacuate the crosse of Christ and make his death superfluous which wee would the rather maruell at but that they are teachers of Antichrist and opposite to Christ and enemies of his crosse 24. For the most part they ioin the merites of Christ and his mother and other Saintes together and of them they make a treasure out of which the Pope may bestow indulgences to such as neede them or desire them but it is absurd to thinke that the Pope or any mortall man hath power to dispose or dispence Christes merites For he himselfe hath formerly disposed of them beside that it is a great disparagement to Christes merites either to supply them with the merits of Saints or to make Saints and mortall men redeemers and Sauiors and deliuerers from sinne 25. Bellarmine lib. 1. de indulgentijs affirmeth that Christ had superfluous merites as if Christ had not knowen how much was sufficient or left others to discerne of his merits better then he did himselfe 26. The scriptures teach vs that by the merits of Christs death only we haue remission of sinnes but Thomas Aquinas p. 3. q. 49. art 1. saith that by charity wee obteine remission of sinnes Caritate consequimur veniam peccatorum saith Aquinas 27. Of the virgin Mary most of them say that she was conceiued without originall sinne and of Hieremy and S. Iohn Baptist that they were sanctified in their mothers wombe of which it followeth that Christ is not the redeemer of all mankind for what needed they a redeemer that were not borne sinners nor subiect to the curse of the law 28. But nothing is more blasphemous then that they teach that dogs and hoggs mise and birds and other brute beastes doe eate the true bodie of Christ when they eat the Sacrament nay that such beasts doe eat their God but this is the opinion of Alexander Hales of Thomas Aquinas and the schoolemen best reputed of and the master of sentences holding the contrarie lib. 4. sent dist 13. is therefore censured now herein they passe the idolatrous gentiles for the Aegyptians did not eate those creatures which they adored as Gods these deuoure their God and Sauiour like bread 29. They say that Christs true body is in the sacrament and yet he hath neither flesh nor bone that can bee felt or seene there this therefore is not farre from the heresie of Valentinus and destroieth the verity of

nor other vertue but only that he professe outwardly the Romish religion and be subiect to the Pope a matter of no great difficulty If a man take vpon him the habit of a Monke or a Frier they make it a second baptisate and that state they say is a state of perfection so you see how easie a matter it is with Papists not only to be a true member of the church but also a perfect Christian for who cannot take vpon him a Friars or Monkes weede in the apologie for Herodotus it is testified that a certaine Frier taught that the only way for the Diuell to be saued was to put on Saint Francis his coule Further they teach that the Pope hath power to grant pardons for fornication adultery incest rapes murders periurie trechery sodomitrie maranismes and all vices as appeareth by the Popes penitentiary taxes and that for no great sums of money now what more easie then to obteine the Popes pardon If a man heare Masse euery Sunday holyday and confesse at shrouetide and be houseled at Easter and fast from flesh and obserue the rest of the Romish precepts and ceremonies he is taken for a good Catholike but these are matters to be performed without any great difficulty The Papists also teach that Christians are iustified by extreme vnction which is a matter to bee obteined at euery pild Priestes-hands They promise also generall indulgences to such as visit certaine churches at Rome and else where which may bee done with small labour Now for veniall sinnes they say that knocking of the brest and holy water is remedy sufficient for such matters they say Christians neede not to repent them they hold also that holy water is good to driue away diuels but in no place is there want of holy water If a man liue all his life most leudly and loosely yet if he confesse to a priest when he lieth a dying and promise satisfaction he faileth not to haue absolution and if he satisfie not in this life yet they hold that either by Masses or indulgences he may be deliuered out of Purgatory but indulgences are not deare and Masses are dogge cheape a trentall is not valued at 30. pence nor whole fardels at great sums By euery small good worke nay by eating red-herrings and saltfish on fridaies and such obseruances they hope to merit heauen so broad they make the way to heauen and so easie a matter to come thither Finally as Eunomius promised them that professed his faith reward in heauen howsoeuer they liued so likewise doe the Papists promise heauen to their followers so they professe and set forward the Popes cause whether they be murdrers of Kings or massacrers or rebels or filthie whore-mongers or Sodomites it skilleth not the Masse-priests promise not only pardon but also reward in heauen so they die in the Popes obedience and professe his religion This religion therefore that giueth such liberty to sinners and leadeth them such pleasant waies feeding the eies of people with sights their eares with pleasant soundes and satisfying all their senses with carnall pleasures cannot bee true We could also specifie the same by infinit examples and by particulars shew that papists run the broade way but that we reserue it to the next Chapter CHAP. XXX That Popish religion bringeth foorth such bitter fruits that the professors thereof haue no reason to boast of their workes GOod trees are knowen by their fruits let vs then see what fruits haue come of Popery that we may know whether the tree be good or no from whence they haue issued Bristow in his 39. Motiue imagineth that we haue nothing to say against his consorts and therefore braggeth much of workes and despiseth his aduersaries as running the broade-way to destruction but when his consorts shall see our discourse concerning the fruits effects of Poperie and their strange enormous wicked liues they will wish that for this matter we had neuer beene called in question First then wee saie that the Papistes erre in the doctrine of workes and next that their liues are so disorderly as if they did only study to excell in all wickednesse leudenesse and villanie Christians beleeue that the law of God is a perfect rule of good life but they hold that not only Gods lawes but all scriptures are imperfect and insufficient without traditions Christians beleeue that the perfection of Christian life consisteth in the Gospell but these teach that the rules of Benet Francis Dominicke and other monkes and friers doe direct vs to a further perfection then is commanded in the Gospell They doe as well beleeue that the lawes of the Pope do binde our consciences as Gods lawes and thinke that the workes done according to the Popes lawes do as well please God as the works commanded in Gods lawes They make more conscience to absteine from flesh on Friday then to murder Christians as their curiositie in keeping that forme of fast and their crueltie in murdring and massacring Christians doth declare The Masse-priests giue absolution to most haynous sinners and enioyne them penance afterward the Pope granteth indulgences to most horrible offenders They beleeue not that concupiscence is sinne or that it is better for Votaries to marry then to burne or that Veniall sinnes deserue the curse of the law or eternall death They teach that euery Christian is to satisfie for the temporall paines due to sinnes and that either in this life or in the life to come in purgatorie They beleeue that a man may be iustified by extreme vnction and other popish sacraments and by the works of the law and not by faith in Christ Iesus They suppose that euery man is able to performe the workes of the law perfectly of which it followeth that as the Pelagians taught a man may liue without sinne Finally by their workes they hope to merit eternall life which is directly contrary to the Apostles doctrine Rom. 6. who teacheth vs that eternall life is the gift of God If then the Papistes erre so grossely both in the doctrine of works and also in the rule of our works it is not like that their works are excellent Nay we finde by practise that their workes are for the most part impious and displeasing vnto God as for example the adoration of the crosse and sacrament their blasphemous praiers to the virgin Mary to Angels and Saints their sacrilegious taking of the cup of the new testament from Gods people their worship done to Antichrist their periuries and rebellions against Princes their murdring Gods saints their mainteining of publicke stewes and bankes of vsury and such like the rest cannot much please God or man as for example the begging of vagabond friers the forswearing of mariage the eating of muscles cockles and red herrings in Lent the taking of ashes on Ashwednesday the ringing and singing for dead men the shauing of priests crownes the greasing of sicke men of altars bels and such like toies and ceremonies

Platina saith obteined of Phocas the Emperour that the church of Rome should be called and holden the head of other churches The councell of Rome that authorised the Popish real presence of Christs body and blood in the Sacrament was celebrated vnder Pope Nicolas the 2. some 1050. yeares after Christ the 2. Nicene Councell that established the worship of images in some sort was assembled long before vnder the reigne of Irene but the actes of the councell could not bee receiued in the Westerne church till long after the councel of Lateran that decreed transubstantiation was assembled in the times of Innocentius the 3. the councell of Constance that first brought in the communion vnder one kind and the subsistence of accidents without subiect was summoned about the yeare of our Lord 1414 the synode of Florence that first established the 7. sacraments and beganne to talke of their formes and confirmed the Popes supremacy and Purgatory published her decrees about the yeare of our Lord 1439. the actes of the conuenticle of Trent that made vp a complete body of Popery were confirmed by Pius the 4. in the yeare of our Lord 1564. and this is the antiquity of those conuenticles that doe principallie confirme the doctrine of Popery The scholemen crept into the church about the yeare of our Lord 1200. the father of them al was Peter Lombard that flourished some 1140. yeares after Christ The canonists began after the times of Gregory the ninth that liued and flourished about the yeare of our Lord God 1230. The chiefe founders of Popery were the Popes by their authority the Cardinals by their counseill the Monkes and Friers by their bookes and preaching the Masse-priests by their massing and practising the dinel himselfe by his craft malice and violence the Popes authority in ecclesiasticall canses was not great before the times of Boniface the third nor in temporall matters before Gregory the seuenth Boniface the ninth as Theodoric à Niem testifieth by craft entered vpon the temporall inrisdiction of Rome The cardinals were but parish priests vntill such time as the Pope of a Priest became a Prince the monkes in the West church are descended from Benet of Nursia that liued about the yeare of our Lord 530. the Friers arose out of the bottomlesse pit about the yere of our Lord 1230. their first fathers were Francis and Dominicke the last brood of Friers flew abroad into the world vnder the leading of Ignatius Loyola a lame souldier anno Dom. 1540. the diuell being bound vp for a thousand yeere counting from the time of Constantine began to be loosed againe about the time of Innocent the third and by all fraud to worke in the heads of Popes Friers Monkes and Masse-priests and with violence to make opposition against all those that preached the truth The foundation therefore of Poperie being so lately laid and the chiefe founders thereof beginning to stirre so long after the times of the Apostles and ancient fathers it were great simplicitie if we should affirme poperie to be ancient But the same doth most clearely appeare by the particular doctrines of poperie which the Popes factours maintaine against vs. first they hold that holy scriptures are imperfect and no sufficient rule of faith Bellarmine lib. 4. de verbo Dei c 12. affirmeth that they are onely apart of the rule but none but heretickes in ancient time did derogate from scriptures 2. They teach that holy scriptures and the traditions of the church are to be receiued with equall affection but that was first determined in the 4. session of the conuenticle of Trent 3. In that wicked conuenticle also they first determined that the old Latine vulgar translation of the Bible should be authenticall 4. That the bishop of Rome is souereigne iudge of al controuersies of religion and the principall interpreter of scriptures is a point taught of late since Friers began to steele their faces with a double maske of impudency 5. Before the late conuenticle of Trent wee neuer read but that concupiscence was sinne both in the regenerat and vnregenerat as being contrary to the law of God 6. Stapleton in his preface to his relection of doctrinall principles is the first man that euer taught that wee heare God speaking in the Pope and that the church is founded vpon his authoritie 7. The first that euer called the Pope a God on the earth are the Popes canonists they likewise began first to call him the head and spouse of the church an vniuersall bishop 8. The Papists of late time only began to prohibit scriptures to be read publickely in vulgar tongues and to repine at Gods people that desire to reade them in those tongues for the ancient fathers exhort men to reade scriptures 9. Since Dioclesians time wee do not reade of any that burned bookes of scriptures besides Papists neither did any since his time hold out his feet to be kissed 10. Of late time Papists beleeue no Catholicke church but that which is subiect to the bishop of Rome whereas in time past the Catholicke church was held to bee dispersed through all nations and not vniuersally subiected to other head than Christ 11. The Romish church now obserueth not the old canons of the Apostles as they are commonly called ex 84. Apostolicis canonibus sayth Medina de sacror hom continent c. 105. quos Clemens Romanus pontifex eorundem Apostolorum discipulus in vnum coegit vix sex aut octo Latina Ecclesia nunc obseruat Martin Perez also de tradit part 3. c. de authorit cc. Apost confesseth that the Apostles canons now are not well obserued 12. The ancient Christians did neuer confesse their sinnes to the blessed virgin to S. Michael to Peter and Paul and other saints as the Romish Masse-priests do 13. Of late the Clerke at Masse hath taken vpon him to absolue the Priest and to pray for him a matter both strange and absurd 14. The confession of the faith set out by Pius the fourth concerning Romish traditions instification by works the seuen sacraments the sacrifice of the masse indulgences and such like points of Popery was neuer heard of before the time of that wicked Pope 15. The Papists can not shew that any Christian before of late durst cut out the second commandement out of the first Table as they haue presumed to do in their short Catechismes This they did knowing themselues to be guilty in worshipping images of the breach thereof 16. The decree of Sixtus the fourth concerning the conception of the blessed virgin without originall sinne is but a late deuice 17. It is not long since the Papists taught that veniall sinnes are done away with holy water 18. He should be very shamelesse that would say that Christians in time past did whip themselues either going in procession or before the crucifix as now Papists doe hoping to redeeme their sinnes with their owne blood 19. Ancient Christians neuer beleeued that it was sinne to transgresse

But to let these workes passe wherin the papistes please thēselues more then God or good men we wil declare that no sect of heretikes euer did cōmit more heinous offences or offended more commonly in matters by themselues not denied to be sinnes then the principall of the Popish sect the forme of confession commonly prescribed to Romish penitents by the ordinall is this Confiteor quia peccaui nimis in superbia inani gloria in extollentia tam oculorum quam vestium omnium actuum mcorum in inuidia in odio in auaritia tam honoris quam pecuniae in ira in tristitia in acedia in ventris ingluuie in luxuria Sodomitica c. so they confesse themselues guiltie of all their 7. deadly sinnes and adde Sodomie and many other villanies Of their publike stewes in Spaine Italy and Rome it selfe and of the concubinage of Masse-priests we haue spoken before Boccace in his second nouell sheweth that the Pope Cardinales Prelates and other citizens of Rome did liue dishonestly and offend not only in naturall but also in Sodomiticall luxury non solo nella naturale maanchora nella Sodomitica Hulderichus of Augusta in his epistle to Pope Nicolas declareth how the Popish clergy refusing mariage committed incest and abominable Sodomiticall villanies both with men and beasts Sub falsa continentiae specie placere volentes grauiora vides cōmittere masculorum ac pecudum amplexus non reformidane Petrarch in his 106. sonnet doth call Rome a slaue of lecherie and gluttony and drunkennesse and saith that luxuriousnesse is come to extremitie in her De vin serua di letti e di vuiande In cui lussuria fa l'vltima proua In his nineteenth epistle he chargeth the court of Rome not onely with incontinency and vnbrideled lustes but also with all perfidiousnesse impieties and villanies Quicquid vsquam persidiae doli quicquid inclementiae superbiaeque quicquid impudicitiae effrenatae libidinis audisti aut legisti quicquid denique impietatis morum pessimorum sparsim habet aut habuit orbis terrae totum istic cumulatim videas aceruatimque reperias Vguetinus in his visions doth diuers times exclaime against the sodomiticall abominations of the friers Iterum atque iterum saith the collector de scelere sodomitico verbum intulit speaking against Priests he said they gaue themselues to follow harlots and luxuriousnesse and supposed gaine to be godlinesse neither may we thinke the Masse-priests haue now changed manners as may appeare by Iohn Casaes sonnets and a leud booke entitled Cicalamento del Grappa both of them approuing the sinnes of Sodome and iustifying the citie of Gomorrha in respect of Rome in the visitation of the abbeies of England in king Henry the 8. his daies such abominations were discouered as of modest men cannot handsomely be reported Huntington lib. 5. and Cestrensis report how Anselme in one synod forbad priests marriage but in the next made lawes against Sodomites and there condemned eight abbots beside inferior monkes priests and friers At Gant as appeareth by recordes foure Franciseans and one Augustinian frier were burnt for Sodomy since these late troubles the manners of the Italians are knowne to those that haue trauailed that countrey and therefore I need not to speake much of them Luitprandue lib. 6. c. 6. saith that the Popes palace in his time was become a brothell house Lateranense palatium olim sanctorum hospitium nunc est prostibulum meretricum Gregory the 12. as Theod. à Niem tract 6. vnion c. 34. reporteth chargeth two and twenty monasteries with impietie and fi lt by life pene omnis religio obseruantia dicti ordinis ac dei timor abscessit libido ac corruptio carnis inter ipsos mares moniales necnon alia multa mala excessus vitia quae pudor est effari per singula sucereuerunt Cardinals saith 1 4. Brig 49. Brigit in her reuelations giue themselues without restreint to all pride coueteousnesse and delights of the flesh and againe now the stewes are in more esteeme then the true church of God Catherine of Siend c. 125. saith religious men should resemble Angels but are woorse then diuels Breidenbach in the historie of his peregrinations speaketh generally of the men of his time and saith recessit lex à sacerdotibus c. that is the law is departed from priests iustice from princes counsell from elders good dealing from the people loue from parents reuerence from subiects charitie from prelats religion from monkes and so he goeth on not sparing any Walter Mapes that liued in the daies of Henry the second testifieth that the clergy did study wickednesse and impiety and calleth them heires of Lucifer and blinde guides Robert bishop of Aquila in his sermons mentioned by Sixtus Senensis Biblioth lib. 3. turning himselfe to his countrey of Italy vttreth these words with great vehemency ô Italia plange ô Italia time ô Italia caue c. that is O Italy lament ô Italy feare ô Italy beware lest for thy obstinacie the wrath of God doe not waxe cruell against thee thou art euery day more and more hardened perseuering in thy sinnes and maliciousnesse euery where men set vp bankes of vsury all places are desiled with most foule vices of the flesh and most shamefull sodomy pride in pompous shewes hath now possessed cities and the country blasphemies against God periuries lies iniustice violence oppression of the poore and such like vices doe superabound and all this is spoken of the Popes countrey I need not tell saith Platina in Marcellino how excessiue the couetousnesse of priests is and of those especially that are in principall places nor how great their lust ambition pompe pride sloth ignorance of themselues and of Christian doctrine is growne how corrupt their religion is and rather dissembled then true and how corrupt their manners are in prophane men whom they call secular to be detested seeing they offend so openly and publikely as if they sought praise thereby in Gregory the 4. he hath these words in omnem luxum libidinem se effundit ecclesiasticus ordo writing of Iohn the 13. he saith he was a man contaminated from his youth with all filthinesse and dishonesty in the life of Gregory the 6. speaking of three Popes he calleth them three most foule monsters Wernerus infasciculo temporum bewaileth the state of the church as if holy men were failed truth perished frō the sons of men speaking of the times about a thousand yeares after Christ he saith Christian faith began to faile and that then men began to giue themselues to soothsaying and witch-craft Apud plerosque religionis nostrae primores saith Picus Mirandula in orat ad Leonem 10. ad quorum exemplum componi atque formari pl●bs ignara debuisset aut nullus aut certe exiguus dei cultus nulla bene viuendi ratio atque institutio nullus pudor nulla modestia he saith that in the principall of the