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truth_n	church_n	error_n	fundamental_a	2,119	5	10.4051	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19588	The sermon preached at the Crosse, Feb. xiiij. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against papist, and Brownist, to be the truth: wherein, this point is principally followed; namely, that the religion of Rome, as now it stands established, is worse then euer it was.	Crashaw, William, 1572-1626.	1608 (1608)	STC 6027; ESTC S115090	135,721	196

there is any hope of life then how may anie man forsake the soule that is pretious and that cost so pretious bloud p 1. Pet. 1. 19 Surely the spirituall Physician must neuer forsake a Church a people or a man as long as there is anie hope of curing and conuerting him Heere is condemned the practice of two sorts of men amongst vs. First such as be now tearmed of the separation formerly and vsually called Brownists who forsake our Church and cut off themselues from our congregations and separate themselues to a faction and fashion or as they call it into a couenant and communion of their owne deuising these men haue made a grieuous rent and giuen a deepe wounde into the peace of our Church they vse this place and others like against vs say We would haue healed you but you will not bee healed therefore we forsake you but they abuse the place therefore I will turne the point of this their weapon against themselues I meane against their errors and this their bitter and schismaticall separation To this end I would aske these men but 4. questions whereunto if they can giue me satisfaction I will be one of them First therefore whereas you say that Wee are wounded incurably and will not be healed I aske Wherein are wee deadly or incurably wounded what fundamentall wound is in our doctrine what deadly corruption is in our discipline such as eats out the heart and life and being of a Church what book of Canonicall scripture receiue we not what holde wee for Canonicall that is not what sacrament that Christ ordained do we want and what haue we more then Christ ordained what article of faith deny wee or what holde we for an article of faith that is not what fundamentall heresie doth our doctrine maintaine what haue wee in our Church that ouerthrowes the being of a Church what is necessarily required to make a Church that we do want Do not say These be many questions for if you wil haue them all in one generall I will end it as I began Wherein are wee deadly incurably wounded If I should walk a while on your owne grounds grant you that which you can neuer proue yet will it not follow that we are incurably or deadly wounded A man may want a finger or haue some blemishes in his face and yet bee a strong and perfect man sound and heart-whole and able to ouerthrowe his enemies so tho there were in our Church those wounds you speake of yet do they not come neere the heart they bee not deadly they may blemish the beauty but endanger not the life of our Church The Churches of Corinth and Galatia had other kind of blemishes then ours hath blessed be God Corinth doubted or erred in the great article of the Resurrection 1. Cor. 15. The Galathians erred fouly in the high and maine point of Iustification and yet Corinth a Church of God sanctified in Christ Iesus 1. Corinth 1. 2. And Galatia though almost remooued to another Gospell Galathians 1. 6. yet not withstanding a Church for all that Galat. 1. 2. And if you will adde to these fundamentall errours in doctrine corruptions in manners and disorders in Gods seruice you can with no shewe of truth lay such to the charge of our Church as is apparant were rife in the Church of Corinth and then shall Corinth bee a Church and not England Let the Lord bee Iudge betwixt you and vs. Therefore if wee should grant vnto you that our Church were blemished or wounded yet not beeing deadly wounded your separation from vs is schismaticall and vniust and more cruell and vnchristianlie deale you with our Church then did Gods Church with Babell who forsooke her not til she was deadly wounded and past life To conclude if Israel might not forsake Babel til then then what are you that dare forsake a Church of God wherin they haue found God if euer they haue found him yet wherein the diuell himselfe cannot shewe one deadly wound Blessed be the Lord that hath so healed vs. Secondly seeing they say that we are wounded but as for themselues they be healed therfore they must separate and so keep the sound from the sicke I aske them this question Are they healed then where were they healed where were they called where were they regenerat begotten to Christ was it not in the wombe of this our Church by means of the immortall seede of Gods word that is daily sowen in our Church by the ministry of those men that were called by our Church and yet cleaue to our Church and mourn for their separatiō and by the dewe of that blessing from aboue which is dayly poured vpon our assemblies from Gods merciful right hand Then how can they deny that to be a true Church a holy church a Church of God wherein ordinarily men are called and brought to God And how vnthankfull and vndutifull are they to their spirituall mother to forsake hir and cast the dust of contempt in her face that bore them in her wombe and brought them foorth the sonnes of God To auoid this what can they say but one of these two things either that there is indeed a true Ministery of the word amongst vs but it is not powerfull to anie but themselues that wee haue the word truly preached and so as it may conuert a man but it is not the sauour of life to anie but such as come into their couenant but from this horrible and hellish pride good Lord deliuer them or els let them be assured such a height of pride is sure to haue a fearful fal Or if not this then must they say that they were not called in our Church but since they left vs But they haue bard thēselues already from that plea. For it being obiected to them that they haue left our church not out of conscience but out of carnal discontents and vpon fleshly reasons worldly grounds they all stoutly answer and stifly stand to it that they do it not vpon any such grounds nor for anie reasons of flesh and bloud but meerely and onely out of conscience and for their saluation and that gladly they would haue staied but with a good conscience they could not If this be true then they had conscience before they left vs then where came they to that conscience and care of their saluation but in our Church Now a good cōscience cannot be seuered from regeneration and an effectual calling therefore they cannot deny but they were regenerate and called in our Church vnlesse they wil say they had no conscience when they forsooke vs which if they doe then I will yeelde that my question is answered If they grant they were called a fore they went and that stil they who fall from vs to them are called then how can that be but a true Church wherein by their own cōfession men are ordinarily begotten to God how

THE SERMON PREACHED AT the Crosse Feb. xiiij 1607. By W. CRASHAWE Batchelour of Diuinitie and preacher at the TEMPLE Iustified by the Authour both against Papist and Brownist to be the truth Wherein this point is principally followed namely that the religion of Rome as now it stands established is worse then euer it was 2. TIM 3. 13. The euill men and deceiuers shall waxe worse and worse deceiuing and being deceiued Imprinted at London by H. L. for Edmond Weauer and are to be solde at the great North-gate of S. Paules Church 1608. Academiae Cantabrigionsis Liber TO THE RIGHT HONORABLE LORD ROBERT Earle of Salsburie Vicount Cramborne Lord High Treasorer of England principall Secretarie of Estate Master of his Maiesties Court of Wards Liueries Knight of the noble order of the Garter and most worthi● Chauncellour of the Vniuersitie of Cambridge GRACE PEACE RIGHT HONORABLE THe controuersies betwixt G●●s Church and the Romish haue been on both sides sufficiently debated heeretofore on our side with that plainness pourefulness that beseemes the truth on the other with such cunning and shiftes of wit as falsehood needes but on both sides with learning inough a On our side by Luther Zuinglius Oecolampadius Caluine P. Martir especially in these later times By this meanes the particular points in question are now either opened sufficiently or neuer will bee for when two men goe to lawe as we and the Papists doe for our freehold and title to the truth if one declare the other answer he again replie and the other reioin it is not possible but the matter will bee brought to a cleare issue if it can haue a full hearing and an indifferent Iudge Who should be the Iudge herein but Gods Church by the holy Scriptures but Bucer Melanct hon Iewell Fulke Whitaker Reinolds Zanchius Beza Iunius Sadeel c. those the Pope refuseth And then how the Church rather then in a free generall councel but that the pope feares as a theefe the Assises b See his Bulla coenae which the Pope himselfe denounceth in his own person on the euening before good-Friday where he excommunicates first all hereticks as Caluinists Lutherans c. Next all such as appeal from the Pope to a general Councel vid. Cōstit pont Rom. per Pet. Mathaeum pag. 883. Til then it is reason that euery man as far as it cōcerns his saluation be a iudge herein according to the measure of his knowledge for man is a reasonable creature can iudge of reason when he hears it so that vndoubtedly if the particular points debated as they haue been had but a full hearing and an equall Iudge the differences betwixt vs would soon receiue an end But our english papists are too blame in both for first they wil On theirs by Eccius Pighius Clictoueus Hosius Harding Bellarmine Greg. de Valentia Genebrarde Stapleton Heskins c. not heare both parties nor reade our bookes but onely theirs Here wants the full hearing Secondly if they do it is with a preiudicate conceit that whatsoeuer we saie the other are in the right and here wants an indifferent Iudge W●ilst it is thus there will be no end of controuersies Hereupon wise and godly learnedmen haue vpon great and mature deliberation thought it fit to spare the labour so often formerly spent in vaine and to supersede for a time from arguing any more the matters so sufficiently already debated but so insufficiently heard and iudged and haue held it a better course both for their conuersion and setling of our owne to discouer the fouleness manifold abhominations of poperie both for doctrine practice which if many that be seduced did but see in the true colors surely they would strike themselues on the brest be ashamed hating this darkness would long look for light At this end haue I aimed in the course of my poor studies and that I might be furnished with their own records I haue spared no cost to get them nor time to peruse them and do protest vnto your Ho. the world the reading of their owne books especially the latest of all hath driuē me into a deeper detestation of popery then any thing that euer I heard or read of it out of our writers wherof whether ther be cause or no I dare refer my self to be iudged by your Lp. or any of indifferency vpon sight of these exceptions I here make against them which were for the most part deliuered at the Crosse before a reuerend honorable audiēce where hauing first discouered in the body of that religion xx woundes wide and deep deadly euen such as strike at the hart life of a Church the end I then droue at was to proue that the Romish Babylon is not healed of these wounds to this day This being done it is strange to see how they spurned at it and me for it affirming openly it was nothing but a heape of lyes and slaunders that I am not able to proue what I sayd nor dare stand to it that wee are set vp to raile on them and haue licences to lie on them and make them odious before our people and in the countrie they dispersed I was call'd before authoritie for it and censured and silenced for slandering rayling on the catholicks and that I was stricken by Gods hand with a strange hoarcenesse after I began to raile on them and could not speak c. Therfore to honour the truth and to cleer my selfe but much more to shewe that it is no trick nor policy of our State as it is in poperie c A book was printed in english in the colledge at Rome wherin it is affirmed that wee take Catholicks and drawe vppon their legs bootes ful of hot boiling liquor and vpon their feet hot burning shooes and do put them into beares skins and cast them to the dogs to be pulld in peeces all this and many such other set down in pictures to set vp men with authority to raile and lie therby to make our enemies odious I haue bin induced to publish what was said so to iustifie out of their own records what was affirmed of them I ask them no fauor I seek no corners I refuse no triall but let me be heard and then iudged and spare not If the particulars Feuardent a learned Frier yet liuing at Par wrot in latine 7. yeares agoe that we reuile reiect that praier to the holy Trinitie Sancta Trinitas vnus Deus miscrere nobis Thus writes he in his Comment on 1. Pet. cap. 1. What will not he say that dare say this for all our common prayer-books now and those in Q. ELIZABETHS and K. EDWARDS times doe testifie the contrarie I lay to their charge be true then how can they be the true Church if they be false I refuse no censure and wil further say that if these 20. woūds be yet heal'd or if they can

things as one of the better sort of Popes himself freely confessed t Adrianus 6. In orat per nuntiū suum facta ad Comitia imperialia anno 1522. Vpon these grounds I proceed to lay downe 3. propositions touching the incurablenesse of Romish Babel 1. That these Councels assembled to reform and amend did contrariwise establish diuers impious errors neuer be fore decreed in the world 2. That those foule deformities in the Romish Church both in the head and members and both for doctrine and manners that were in that Church before those Councells and for the redresse whereof those councells were called did neuerthelesse and yet do continue vnreformed 3. That since then in steed of redresse and reformation of the euills then found there haue contrariwise growen vp in their Church more horrible hainous practices and more erronious and impious doctrines then euer before and at this day stand vnreproued and maintained by their Church And these three propositions being proued I hope there is none but wil confesse that the Romish Church for ought that man can see is past cure Touching the first I proue it by a fewe particulars in steed of manie and first for the Councell of Constance that Councell decreed 2. such decrees as tend rather to the ruinating of all religion and ouerthrowing all humane societie then any whit to the curing of diseases either in the one or other For first whereas it is knowen and granted that Christ at his last Supper ordaining the holy Communion did consecrate and giue it both in bread and wine and commanded his Ministers after him Doe this u See all the Euangelists S. Paul 1. Cor. 11 23. c. and tho it cannot be denied but that the primitiue antient Church did so receiue it as Christ left it yet for all that comes the Popish Councell of Constance and calls it a peruerse fashion and an ill order of those that giue their people the sacrament in both kindes and do further decree that Notwithstanding Christ ordained and the primatiue Church practiced it in both kinds yet now to say that it is necessarie to receiue it in both shall be heresie and punished as heresie that is with death and losse of lands and goods c. And howsoeuer Bellar. w Bellar. de Sacram Euch. lib. 4. cap. 26 much ashamed of the matter wil needs that the Non-obstante is not referd to the institution in both kindes but to the celebration after supper and therfore accuseth Luther and others as lyers for so reporting of the Councell yet many others of his fellows make no bones to grant it and if they all denyed it the very words themselues of the Canon are plaine inough Now thus to decree and make a Canon contrarie to the direct institution commandement of Christ what is it but to controll Christ himselfe and to weaken the certainty of all truth and religion Secondly whereas there can be no firme societie amongst men if othe● and couenants especially made by publicke persons be of no force and therefore God himselfe would haue the Israelites oath to the Gibeonits performed thogh it was craftily extorted x Iosh 9. 19 after seuerely punished Saul in his posteritie for the breach of it y 2. Sam. 21. 1. 2. yet the Romish Councell in this latter age hath decreed that z Concil Constant sessione 19. Though the Emperour or King giue a safe conduct to one accused of heresie to come to a Councell or Disputation c. and tho he bind and confirme that safe conduct with any bonde whatsoeuer and tho he would not haue come but vpon the assurance of the safe conduct Yet hoc non obstante this notwithstanding hee may bee taken and proceeded against and burned as an hereticke without anie preiudice to the Catholicke faith c. If this bee good diuinitie that Oathes and Couenants to hereticks are of no force binde not the makers then it is in vaine for men to haue anie dealing one with another for if oathes bee once of no force in any one thing they will in time be weakened in all things Thus this Romish Councell that should haue amended hath contrariwise decreed two conclusions of monstrous impyetie and such as for ought I could euer see were neuer till then decreed nor receiued no not in the Romish Church it selfe But is this reformed since No saith a great Spanish Bishop a Simancha Institut cathol cap. 45. art 14. edit Hispan Fides data haereticis a priuato non est seruāda nec a magistratibus data seruā da est haereticis quod exemplo Concilij Constantiensis probatur nā Ioh. Huss Hieronimus eius discip legitima flāma concremati sunt quāuis promissa illis securitas fuisset more then a hundred yeares after this Councell it is so farre from beeing altered that contrariwise by the authority of this decree it is now a rule in our Church that faith made to an hereticke by a priuate man is not to bee kept no nor if it be made by a Magistrate as sayth he is prooued by the practice of the Councell of CONSTANCE Marke howe they are healed afore it was true in publique persons now it is true in priuate men also afore it might bee broaken without anie fault but nowe it may not bee kept See howe Babylon is cured But the Councell of Trent is of latter times hath not it done much good and reformed much ill Nay on the other side it hath decreed and made 2. Canons to the high disgrace of holie SCRIPTVRES and much derogating from the souereigne authority thereof which til then were neuer decreed not in the darkest times of poperie when her ignorance and superstition was without all controll As namely first b Concil Trident. sess 4 That the Apocriphall Books of Tobiah Iudith and the rest shal be held receiued of as authenticall and Canonicall authoritie as anie parts of holy Scripture whose authoritie was euer sacred This wrong was neuer offered to the holy Scriptures before neither was there euer any Popish generall Councell so presumptuous afore this of Trent that euer durst adde more books to the sacred Canon then we receiued from the Church of the old Testament Some bolde Papists say that the Florentine Councell before Trent did make them Canonicall which if it had it had bin little materiall seeing it was but a small time before Trent scarce 100. yeares but the truth is it did not and therefore Bellarmine and Coccius are more careful of their credit and wil not affirme it c Bellar tō 1. lib. de verbo dei Coccius in the sauro cathol tom 1. So that its cleere there neuer was generall Councell that made them Canonicall before Trent nor anie prouinciall but one d Concil Carthag 3. and they are not able to bring one Father that helde them so within 400. yeares after Christ nor very manie after

cure the sinnes and driue away the spirituall maladyes of their soules and to giue vnto them place in the glorie of heauen Then he comes to the point of Conformitie and to shewe this the better hee paintes a tree at the toppe whereof is Christ and at the roote Saint Francis the tree hath twenty branches on the right twenty on the left side euery branch hath foure particular fruits in all eightie these are equally diuided betwixt Christ and S. Francis 40. to the one and 40. to the other and each couple or paire of these is one point of conformitie betwixt Christ and S. Francis consisting in all vpon 40. particulars wherin they begin at the birth and conception nay at the very prophecies and promises made of Christ and so proceede to his life his death resurrection and ascension and in all and euery of these and in euery thing els whatsoeuer may be sayd of Christ the very same doe they not shame to affirme of that man Francis For example thus n Iesus Prophetis cognitus Franciscus declaratur Iesus emissus coelitus Franciscus destinatur c. Vide librū conformitatum pag. 6. Christ was foretolde by the Prophets So was S. Francis Christ was sent from God so was S. Francis Thus go they ouer all his life in such a manner as there is nothing giuen to Christ but bare precedence And which surpasseth all admiration those two things wherein Christ did most apparantly as God declare his power and his loue as Mediatour namely his miracles his passion euen in these two is this Francis matcht with Christ our Sauiour nay rather in his passion he is matcht but in his miracles aduaunced farre before Christ And first for his passion whereas by their doctrine Christ had 5. wounds in his bodie tho indeed he had more they make S. Francis nothing his inferiour in that point for they say that he had fiue wounds in his hands and feete proportionable to Christs o Vide librum conformitatū lib. 3. conformit 31. par 2. pag. 298. Franciscus consignatus erat a Christo suae sacrae passionis stigmatibus ita vt in manibus pedibusque eius erant clauià carne diuisi grossi solidi obtusi inter quos carnem erat apertura vnde semper sanguis exibat ad cuius repressionem excepto à vespere diei Iovis vsque ad sero diei Veneris sequentis semper paeciae interponebantur habuit etiam vulnus laterale ad instar vulneris lateris Christi and had certaine things like nailes in his feete and hands so diuided from the flesh that they would open from it so as his wounds did continually bleede insomuch as hee was faine to puttents into them to keepe them from bleeding which hee continually did sauing on good Friday when alwaies this popish Iesus did pul out his tents and let his wounds bleede as the true Christs that day did for our saluation this not only in hands and feet but that he had a wound in his side like to that in our Sauiour Christ and all this saith the book was not fained nor imaginarie but truly really imprinted in his body by the power of God that so he might make his friend Francis like to his sonne Christ in all things p Vide Ba●tholomei de pisis Epistolā ad Generalem capital ord Min. Christus ipsum Patrem Franciscum sibi per omnia similem reddidit et conformem And all this was not the superfluitie of idle superstitious Monks brains but the publicke act of their Church and manie Popes one after another haue allowed it and by their bulles and charters confirmed and auouched the truth of this story concerning the wounds of S. Francis q Vide librū conformit lib. 3. confor 31. par 2. pag. 308 Apparet ergo 8. bullis summorum pontificum scilicet tribus Gregorij 9. tribus Alexād 4. vna Nicholai tertij alia Benedicti 12. quòd beatus Franciscus stigmatizatus fuit and in monument and memory therof they haue their holy day of the 5. wounds to this day established by all authoritie r Dominus papa Benedictus 12. b●llam dedi● ordini vt festum celebraretur de stigmatibus beati Francisci Thus Christ touching his passion is made equall with a mortall man an ignorant Frier by the Popes diuinitie is made equall with Christ in the manner of his suffring not in that fashion as euery Christian may be but so as none at all no saith this booke not S. Iohn the Euangelist nor the Virgin Marie her selfe could be But if we come to his Miracles then surely Christ must come after him for whereas Christ wrought a miracle he they say wrought ten and those that Christ did are nothing to his Christ neuer shewed that humilitie and charitie patience that S. Francis did Christ neuer gaue awaie all his clothes till hee was starke naked as S. Francis did ſ For al these being too lōg to write in the margēt I must refer the Reader to the book it selfe if he will not beleeue me or els let him suspende his iudgemēt till I haue leisure to exemplifie these at large by themselues he neuer preached to beasts and birds as Saint Francis did he neuer by his words and the signe of the Crosse tamed and conuerted wild beastes as Saint Francis did All this may easily bee shewed and much more but I will insist only in one and on that the rather least they should take it in snuffe that I say their father FRANCIS conuerted beasts harken therfore to the storie and then iudge and spare not S. Francis on a time comming to preach at the city of Eugubium t Vide librū conformitatū lib. 1. conformit 10. pa● 2. pag. 140. Francis preacheth to a wolfe Francis calleth the wolfe brother a couple of rauening Wolues well met Francis offereth the wolfe his brother to make peace betwixt him the rowne The Wolfe is content found that the saide Citie was much troubled with a great and cruell Wolfe that killd not their cattell onely but their people if they were vnarmed Francis would needs goe to him to turne him from his rauenousnesse and seeing the wolfe come against him with open mouth he made the signe of the Crosse vpon him and commanded the wolfe to shut his mouth and hurt him not the wolfe presently obeied and fel downe as tho he had beene a meeke Lamb then spake Francis to him and sayde Brother Wolfe thou hast shed much bloud and done much hurt and therefore art worthie to die and all this Citie iustly complaines of thee but brother if thou wilt be content I will make peace betwixt them thee the wolf by wagging his taile and mouing his eares shewed that he was verie glad Then brother Wolfe sayth S. FRANCIS seeing thou art content to bee at peace with them I will take order that they

order to compel the whores to refuse no man if hee offer her her pay the words are too bad to be repeated in english And to shew that he is a true childe of that Babylon that wil neuer be healed that he is as graceless in this point as his mother afterward in his 2. tome which he put out in his more mature yeares he hath againe the same doctrin in as ill or worse words r Idem Graffiꝰ ibid. tom 2. li. 3. c. 28. art 3 6. Ad meretrices accedere quāuis sit peccatū mortale tamē ecclesia illud peccatum tolerat ad euitādū maius malum c. et in hoc casu ecclesia censurā restringit ne forsan deteriores sint c. And to conclude for the better encoragement for women to bee whores and the better to please their carnall wicked minds Cardinall Tollet a Iesuite out of his Iesuitical modestie and his Cardinal like respect to the stewes deliuers this doctrine s Fran. Tolletꝰ Ies Cardinal Instructio sacerdotū lib. 5. cap. 17. art 3. Mulieres accipientes pretiū pro vitio carnis nō obligantur ad restitutionem quia ista actio non est mala cōtra iustitiā quamuis sint Virgines et coniugatae et cuiuscunque cōditionis et quamuis accipiāt pecunias in excessu vltra pretium actꝰ turpis si liberè donetur illis That whores taking mony of men for their sinne bee they maried or vnmaried tho it be neuer so much aboue their due are not bound to restore anie of it againe if it bee once giuen them and giues a reason for it because saith he this action is not against iustice c. Certainly the stewes are much beholden to Cardinal Tollet for this doctrine but what Iustice and modestie and the Church and the truth and God himselfe do owe him for it hee feeles afore this time except he repented t Obijt Tolletꝰ Romae 1596 Thus it is the present doctrin of the Romish church that she alloweth stewes by publicke toleration to auoide greater euills and censureth not the whores for it nay ties them by a lawe to refuse no man and tyes men by a lawe to pay the hire and for this ende allowes them Courts Iudges and Officers and takes part of the benefit arising Now that their practice is according to this doctrine I appeale to all that haue trauelled in those partes where poperie reigneth as Spaine Italie c. And further to giue one euidence out of my owne reading for the practice Iacobus de Graffijs telles vs plainely in these words u Iacobus de Graff decis aur cas cons tom 1. lib. 1. c. 28. art 20. Sic licitum est dominis domorū locare eas meretricibꝰ non quidē ad meretricandum sed ad alios fines bonos id est vt ipsae vitā suā seruent et domini domorū lucrentur iustas pensiones cum displicentia peccati c. ita etiā praxis Romana videtur seruare pag. 105. It is lawfull for Lords and owners of houses to let out their houses to whores euen whom they knowe so to bee so it be with this minde not purposely that they may sinne but with this that the women may get their liuing be able to pay them good rents Now tho they know they wil get their owne liuing and paie them their rent out of whoredome yet if they haue a dislike of the sin they may do it lawefully and such sayth he is the common practice at Rome Thus both for Romish doctrine practice it is apparant that stewes are allowed to this daie and common whores not censured Against all this but one thing can bee obiected namely that all these be priuate Doctors I answere thē let vs see what the Pope doth Doth he supply the negligence of other Bishops they do not excommunicate them doth hee No no he is as bad or worse then the worst Princes tolerate them so doth he w Nay by the places alleaged afore it is manifest y● it is not princes but the Pope the Church that tolerates and permittes thē princes permit them because the Church doth they in their kingdoms he in Rome they build thē houses so did he they take part of their gain so doth hee the Bishops excommunicate them not no more doth he to this daie For this end we are to knowe that besides all particular and personall excommunications he vseth once a yeere that he may meete with all his enemies at once and pay them at one payment to excommunicate together all such sorts and kinds of people as he holdes his enemies but are whores any of them no such matter nay these be they * Vide Bullam Coenae in Cōstit Rom. pōt per Petrū Mathaeūed inter Cōstitut Sixti quinti pa. 883. vbi Papa excōmunicat anathematizat in propria sua persona 1 Hereticos vt Lutheranos Caluinistas c. Caluinists Lutherans and such heretickes 2 Appellantes à sentētijs papalibꝰ ad futurum generale concilium All that appeal from the Pope to a generall Councell 3 Piratos in Mari suo capientes bona naufragantiū Forgers and Falsifiers of the Popes hande or seale 4 Imponentes ●t exigentes nova pedagia All that hurt and hinder Pilgrimes that come to Rome 5 Falsificatores literarum c. Apostolicarū All lay men that draw Clergy men to their Courts or would bring them vnder their iurisdiction 6 Deferentes prohibita infidelibꝰ All that hinder the iurisdiction of the Clergie 7 Impediētes eos qui victualia ad vrbem deferant 8. Offendentes peregrinos ad vrbem venientes 9. Offendentes venientes Romam aut ibi commorantes 10. Manusinijcientes in Cardinales praelatos seu nuntios papae 11. Causarum in Curia Ro. cursum impedientes seu literarum Apostolicarum executionem 12. Officiales et praelatos causas à curia Ro. auocantes 13. Personas ecclesiasticas ad suū tribunal trahentes et statuta contra libertatem ecclesiae facientes 14. Impedientes Iudicum ecclesiasticorum iurisdictionem 15. Ecclesiasticos aliquo modo vexantes 16. Laicos se intromittentes in causis contra Clericos 17. Occupantes terras seu Iura et rapientes bona palatij Apostolici c. All that seize vpon anie lands belonging to the Pope c. These and such other like to the number of 17. or 18. be the enemies against whome the Pope hath cause to plant his ordinaunce but as for whores and stewes and such other hainous transgressors of the morall law these neuer hurt the Romish Church and therfore she bends not her power against them So then seeing poperie and the stewes are so linked that we perceiue do what we can man cannot separate those whom the diuell hath ioined togither let vs then leaue the stews in Rome the Pope in his stewes and mourning for