first vse Saint Paul speaking of himselfe saith Nay I know not sinne but by the laâ— for I had not knowne what lust meant except the laâ— hâ—â—â—â—id Thou shalt not lust That is he had noâ— knowne that euery tickling desire of concupiscence though râ—sisted had bene sinne except the law had said Thou shalt not lust Iames 1. Annotat. Rhems This vse of the law Popish Priests and Iesuites do deny First in teaching â—hat concupiscence it selfe is no sinne but when we do obey and yeeld to it Nay they doe suppose that â—he outrage of concupiscence and sensuall appetite is so â—arre off from sinne that he that consenteth not vnto it need not to say God forgiue vs our sinnes for the same Moreouer the Councell of Trident accurseth him that thinketh concupiscence to be a sin If it were no sin the law would not haue prohibited the same as it doth For saith S. Paul as it is in their owne translation But sinne I did not know but by the law for concupiscence I knew not vnlesse the law did say Thou shalt not couet But occasion being taken sinne by the commandement wrought in me all concupiscence Vpon which place the Annotation noteth That sinne Rom. 7. annotat Rhems or concupiscence which was asleepe before was wakened by prohibition the law not being the occasion thereof nor giuing occasion thereunto but occasion being taken by our corrupt nature to resist that which was commanded S. Ambrose vpon this place saith He hath not namely the Apostle discerned this concupiscence from sinne but ioyned it vnto it Signifying that when there was not so much as any suspition that this thing was not lawfull before God I knew saith he that it is a sinne The argument in the Rhems before the Epistle of Saint Iames thus speaketh The Apostle dehorteth from all sinne but yet also namely to certaine and from certaine As fro acception of persons froÌ„ detraction and rash iudgements from concupiscence and loue of this world By this we may see that concupiscence is of it selfe a sinne forbidden in the law before we do obey and yeeld vnto it Whosoeuer saith our Sauiour looketh on a womâ—â— to lust after her hath committed adultery with hâ—r alreâ—dy in his heart Againe not onely the man that â—illeth his brother is culpable of iudgement but he â—lâ—o that is angry wiâ—â— his bâ—â—ther vnaduisedly We â—râ— fâ—â—â—iâ—â—â—n 〈…〉 â—â—t onely to 〈…〉 tâ— be aâ—â—râ— Suruey 278. pag. 257. pâ—g 〈…〉 from a â—ultâ—â—â— aâ—â—â—â—â—â—â—tion buâ— alâ—o froâ— câ—â—â—â—s lookâ—s yea 〈◊〉 Wâ— aâ—e not only forbidâ—en tâ— oâ—â—end oâ—r friâ—eÌ„â—s but aâ—â—o 〈…〉 â—wes Againâ— thâ— lâ—â— restraineth oue◠〈…〉 â—s the ouâ—â—â—â—â— For Christ aâ—â—â—ng at that most excellent peâ—â—â—ction that was in Aâ—am when he wâ—s created forbideth in vs by his immâ—culate law thâ—t permitteth no sâ—â—th of siâ—ne the least euill that may arise through concupiscence to labour against his spirit in so heauenly a building as is the renouation of mâ—n to his pristen estate Aâ—g contra Iâ—â—â—â—â— liâ— 3 caâ— 3. Thâ—â—onâ—upiscence of the flesh saith Saint Augustine against which 〈◊〉 good â—â—â—â—it dâ—sireth or laboureth is both sinne it selfe and also the paine of sinne and the cause of sinne For as the Annotations vpon the Rhems teacheth Iames 1. mâ—â—â— In a tâ—â—â—â—tiâ—â— pâ—â—ted b◠〈◊〉 acâ—â—â—â—â—â—guâ—â—â—us 1â—â—0 From the concupiâ—cence of the flesh the â—â—â—â—upiscenâ—e of the eyes and the pride of life all sinne anâ— tempâ—â—tiâ—â—â— proâ—â—â—â— As Thomas vpon his Sums there cited confessâ—th Againe Concupiscence say they â—s aâ—â—â—rdinâ—te appetite of the soule inclining it to â—â—llow the dâ—â—ires of the fleâ—h proceeding from sinne and 〈◊〉 the soule to sinne Secondly they teach contraâ—â— to the law because they say that veniall sins as thâ—y stile them be no sinnes For a man saith the Aâ—â—â—ations vpon the Rhemâ— may be iust notwithstanding veniall sinnes Againe 1 Ioh. 1. marg Rom. 1. Rhâ—m Mat. 6. annotat Rhems veniall sinnes are pardonable of their owne nature and not worthy of damnation Now those sinnes that are pardonable in their owne nature owe to God no dâ—bt that is the punishment due for sins But venial sins do For dâ—bts do not onely sâ—gnifie mortall sinnes but also vâ—niâ—ll as S. Augustine by them often cited teachâ—th Therefore euery mâ—n be he neuer so iust yet because hee cannot liue without veniall sinnes may vâ—ry truly â—nd ought to sâ—y this prayer Forgiue vs our debts Againe wâ—osoeuer hath any impure matter of veniâ—ll sâ—nnes or sâ—ch other debts to Gods iudgments payâ—ble must into Purgatory or more truly into hell Rom. 6.23 if they be not pardoned in Christ For the wages of sin is death Thirdly they teach 1. Ioh. 1. marg 1. Ioh. 3. Annotat. Rhems that euery iniquity is not sinne against plaine Scripture that saith That all iniquity is sin 1. Ioh. 3.7 As it is in their owne Rhems Let no man say saith Saint Augustine sâ—â—ne is one thing iniquity is another thing I am a sinfull man but I am not vniust Euery one that doth commit sinne doth commit iniquity for sinne is iniquitie What thâ—â— shall wee do with our sinnes and iniquities No man in this life hath bene is or shall be perfectly iust Moreouer contrary to the law the Iesuite thinkes he sinnes not at all by lying impudently before his Kings fâ—ceâ— yea and confirming his lye with pâ—riury by laying his hand vpon the holy Gospel Anâ— why so Because hauing receiued a commandement from his Gâ—nerâ—ll to lye Iâ—suite Catech. 2. lib. 122. pag. his vow of obedience is so precise that he thinkes he is freed from all sinne and that he faulted much more if by telling the truth he had not obeyed him Here they pâ—ay the Priscillianists which sayd Iura periura secretum prodere noli Sweare and forsweare but bewray no secrets Fourthly whereas the law commands obedience vnto the Kings of the nations who beare rule ouer vs Exod. 20. Luke 22. and are as the forbidden fruit and apple in paradice that may not be touched Touch not mine annointed Psal 105.15 Yet notwithstanding it is a common thing with the Iesuites to preach to their yong Nouices concerning the murther of Princes And do teach that the Bulles of Rome haue power to depose all the Kings of the earth I sâ—ites Catech. lib. 3 pag. 204. â—e Franc. â—nâ— pag. 18. â— 64 65. 34. and to depriue them of their temporall state and Soueraignty That Kings so excommunicated ought to best â—ne though they be Catholickes That it is a good and meritorious deed to murther them The Councell of Coâ—stance saith a Iesuite condemned that odious Proposition concerning the killing of Princes by priuate men whensoeuer they iudge them for tyrants but when the Pope that King of pride shal iudge them for tyrants it seemeth it is meritorious for his army of Priests to set vpon them Richard Walpoole the Iesuite furnishing Squire with poyson instructioÌ„s to kil
of whom Gregory Bishop of Rome hath long foretold saying All things are done which were foreshewed the King of pride is at hand and that which is a vile thing to be spoken an army of Priests is prepared for him Because they that were appointed to be chiefe in humility do serue as souldiers vnder pride arrogancy But of some it may be demanded how they serue as souldiers vnder him First they serue as spyes in Israel vsing to that end much craft in change of rayment but more in their speech Secondly they serue as infernall furies to publish excommunications and Popish Brieues against Kings and Princes that they may incite the subiect to deny obedience and rebel Thirdly they serue where they haue power as Iulian the Cardinall serued vnder the King of pride in Bohemia in burning of townes killing men women and children rauishing deflouring and making a spoyle Fourthly they serue where they want power like blinde Moles vnderminining vnder the earth that they may blow vp the Church of God at an instant through vnmercifull fire Fifthly they serue where they haue authority as the executioners in the Massaker of France in the reigne of Charles the ninth And as the tormentors in the reigne of Queene Mary who spared not the child in the mothers belly This is not Apostolicall but Antichristian Sixthly like them that despise gouernment and vphold the faction called Prasinie they teach that the rebellion of the Laity is no rebellion Euâ—gra l. 4. Annot. Pope tyraÌ„ Page 74. The Catholikes of England say the Diuines of the Vniuersity of Salamanca namely Iohn de Sequereza Emanuel de Royos Iasper de Mena Peter Osorio may fauour Tirone in his warres and that with great merit and hope of eternall reward as though they warred against the Turkes Againe All Catholickes doe sinne mortally that take part with the English against Tirone anâ— can neuer be absolued from their sinnes by any Priest vnlesse they repent and leaue the English They are in the same case that helpe the English with any victual or any such like thing Againe the most worthy Prince Hugh a Neale and other Catholickes of Ireland that fight against the Queene are by no construction rebels Moreouer to passe from the army to the King of pride himselfe Pope Pius the fifth sent Rodolphin a gentleman of Florence to moue the Laity to rebellion in the State in Queene Elizabeths reigne and incited Phillip King of Spaine to send Duke Alua into England to assist and strengthen the rebellion Gregory the 13. and Sixtus the 5. did likewise excommunicate the Queene to the end to fill the state with bloud Paulus the fifth in his first Breue as the King of pride thus exhorteth all them that will be of his army Stand saith he your loynes being girt about with verity and hauing on the breast-plate of righteousnesse tâ—king the shield of faith Be ye strong in the Lord and in the power of his might and let nothing hinder you to doe what to deny the Oath of Allegeance to your King Which cannot be taken without hurting the Catholicke faith and the saluation of your soules Thus contrary to Gods law they make sinne no sinne iniquity no iniquity the rebellion of subiects meritorious and not damnable And hee an Hereticke by the Iesuite Anniball Codretto his censure that holds the contrary Secondly the law causeth terrour like those fiery serpents that stung the children of Israel Exod â—0 Heb. 1â— 21 It so terrified Moses at the deliuery of it that hee did feare and quake and so astonished the Israelites through the diuine image of Iustice shining in the same that they said to Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Nay such was the contradiction betweene sinne and the rule of diuine iustice that they could neither endure to talke with Moses vnlesse he couered his face with a veile This second vse of the law Rom. 9. annot Iam. 4. annot 2 Tim. 2. annot Math. 12. marg Rhem. Popish Priests likewise take away First in teaching that a man may cleanse himselfe from the filth of sinne and so become a vessell of honour in the house of God And that he hath power to make himselfee cleane and purge his owne heart To make himselfe a vessell of saluation To be a good tree to bring forth good fruite So they haue no more cause to be terrified for sinne in whom this power remaineth then a naked man going to bathe himselfe in a riuer hath cause to grieue if he fall in a soft miery or moorish place seeing he may wash it away at his pleasure Secondly to take away the terror of sin Iesuit Catech. lib. 2. pag. 7. Ibid. lib. 2. pag. 124 12â— they haue their oath of blindfolded obedience whereby they binde the inferiours to obey the Generall of the order blindfolded For these be the expresse words of their Constitution Wisedome is not saith the Iesuite Ignace for him that must obey but for him that must command Againe there is nothing so contrary to the coÌ„mendation of obedience as to delay or rather arrogancy in examining the reason of our Superiours commandement Therefore their vowe constraines and binds them to beleeue that when the Pope or superiours enioine any thing they are to thinke that God is in their mouthes and that assoone as they command they must obey though it be to murther a Prince To this end they fill the Pulpit with fire with bloud with blasphemies to make their Auditory beleeue that God is a murtherer of Kings and Princes And the more to take away the terrour of sinne therein â—bid li. 1 â—ag 7. The Iesuites when they send any man to execute their designements before he depart they confesse him and imploy one part of his penance to confirme him in that holy enterprise they make him heare Masse with deuotion they minister the blessed sacracment of the Altar vnto him and this done they giue him their blessing for a sure pasport to goe directly to Paradise or rather to hell Le Franc. dis p. 35. 90 Thirdly in stead of the law which worketh terror for sin they haue their chamber of meditations to terrifie men to sin Which chaÌ„ber is filled with pictures or many diuels in diuers terrible shapes Varades incited Barriers to kill the French Kiâ—g which the Iesuites vse to affright mens minds to doe some notable seruice for them Namely if a second Varades bring a commandement from his Generall to murther such a King or Prince hee must according to his oath of blindfolded obedience vndertake it otherwise he feares he should bee damned for disobeying his Generall Thirdly the law serueth to leade to Christ who is the brasen serpent that taketh away the sting of conscience that saueth all them that behold him with the eye of saith from the paines and sorrowes of hell He is that better Mediator that
the Queene of England Iesuit Cat. lib 3. pag. 143. 144. told him that it should be a godly sacrifice to God and that Squire needed not to feare the danger of his life or person by reason of the meanes which he had opened vnto him and though the enterprise should saile yet he should change this present condition into the state of a glorious Saint and Martyr in Paradise Benedict Polimio a Iesuite caused William Parry to vndertake to murther the Queene Le Franc. Disco 37. pag. afterward a Priest to whom he imparted it disswaded him from the attempt telling him the act was damnable whereupon seeing this contrariety of opinions he repaired to Hanniball Codretto a Iesuite to be confest who told him it could not be but this Wats was an hereticke For the true Church made no question or rather the Church of Antichrist but that Kings excommunicated by the Pope were ipso facto tyrants and therefore ought to be slaine The Pope himselfe granted vnto Parry plenary indulgence and remission of all his sinnes to murther the Queene An accident of no great wonder for Popes haue bene common murtherers Yet Bellarmine in his letter to the Archpriest saith It was neuer heard of from the Churches infancy vntill this day that euer any Pope did command that a Prince though an Hereticke though an Ethnike though a persecutor should be murthered or did approue of the fact when it was done by any other But he meaneth by those that were deafe and could not heare Pope Clement the fourth stirred vp Charles the Earle of Aniou against Manfreed the King of Sicil who vanquished and killed Manfreed Pope Gregory the seuenth conspired the death of Henry the fourth to be acted in the Church whither the Emperour resorted to pray Pope Vrban the sixth sent for Charles nephew of Lodowicke King of Hungaria to aide him against Queene Iane with a promise of the kingdome of Naples which kingdome Charles appeasing put the Queene to death Pope Gregory the 9. caused the Embassadors to be slaine that came froÌ„ Fredericke the 2. to certifie him concerning the winning of IerusaleÌ„ Fredericke the 2. was poysoned after strangled by one Manfredus by the appointment of Innâ—â—ent the 4. Pope Clement the sixth sent one to Lodowicke the Emperour to giue him poyson in wine whereof he dyed But to returne to the army of Priests of these Kings of pride Iesuit Cat. lib. 3. pag. 134. 335. The Iesuites of Doway sent Peter Pan a Cooper dwelling at Spres to kill Maurice Prince of Orange and Earle of Nassaw with a promise to procure a prebend for one of his children The Prouinciall moreouer gaue him a blessing at his departure saying Friâ—nd go thy waies in peace for thou goest as an Angell vnder Gods protection and safegard Ibid. Balthâ—zaâ— Gizzard that slow the father of this prouince of Grâ—â—gâ— confessed that a regent Iesuite in the Collâ—â—ge of Trees assured him that hee had conferred with three other of his companions who tooke it wholly to be fr m God Castel a Scholer of the Iesuites resolâ—â—â—â—â—stab Henry the fourth of France in the throate with his knife Le Franc. disco pag. 34. and did in the midâ—t of his Nobles strike him iâ— the mouth beleeued the act was lawfull and meritorious Ambrose Varade did aâ—â—â—â—te Battier to go and sâ—eath hâ—â— two edged knife prepared by a Priest of purpâ—â—â— in the French Kings breâ—st bindiâ—g him thereto â—y the Scrament and assuring him by the liuing God that hee could not do a more meritorious act Ibid. pag. 31. that he should therefore â—e 〈◊〉 Angels into Paradice Gâ—â—guard the Iesuite teâ—mes the aâ—t of Iames Clement in muâ—thering Heâ—â—y â—he third with a poysoned kniâ—e which he tâ—â—ust into his belly a heroicall act The Iesuites of France terme it the gift of the holy Ghost Ibid. pag. â—3 Pope Sixtus the such in a solemne Oration made in the Consistory of Cardinals the 11. day of September 1589. compared the treason of this cursed Dominicke with the act of Eliazer and Iudeth yea a farre greater worke a rare a notable a memorable act that a Monke a religious man had slaine the vnhappy French King in the middest of his hoast an act not done without the prouidence of God and assistance of his holy Spirit Thus did the Pope glory in his bloudy Oration as Vrban the sixth with great ioy and contentment did contemplate in the bloudy sword that slew Charles who for the kingdome of Naples at his request put to death Queene Iane. Fiftly Rom. 13. the Apostle commandeth euery soule to be subiect to the higher powers Vpon which place Saint Chrysostome thus saith Let euery soule be subiect to the higher powers although thou be an Apostle although thou be an Euangelist although thou be a Prophet although thou be whatsoeuer thou art For this subiection doth not ouerthrow religion S. Aug. And Saint Augustine saith Who being in his right wits would say to Kings Take you no care by whom in your kingdome the Church of your Lord is defended or oppugned let it not pertaine to you who in your kingdome will be religious or sacriligious to whom it cannot be said Let it not pertaine to you who in your kingdome will be chast or vnchast Againe A Prince serueth God otherwise as hee is a man otherwise as he is a King because he is a man he serueth God in liuing faithfully but as he is a King he serueth God by making lawes in coÌ„uenient streÌ„gth which coÌ„mand iust things and forbid the contrary As Ezechias serued God in destroying the groues and temples of idols Dauid Salomon and Ezechias commanded the Priests to execute their offices according to the law of God were obeyed Constantine Theodosius Martianus and Iustinianus made Ecclesiasticall lawes to compâ—ll Ecclesiasticall persons to do their duties called general Councels to decide questions of religion and gaue order to proceed in them according to the Scriptures They appoynted Iudges a Senate to order the Councell as Valentianus in the Councel of Chalcedon and were obeyed But contrary to all this and the Lords commandement the Church of Rome teacheth that treason in a Clergy man is no treason For the Iesuite Emanuel Sà deliuereth in expresse termes vpon the word Clericus Le Franc. â—isco 26. Page That the rebellion of a Church man against his King is not treason because he is exempted from being the Kings subiect But so they were not in the dayes of Dauid Salomon Iehosophat Ezechias and Iosias which exercised supreme gouernment in causes Ecclesiasticall and ouer the high Priests themselues yet they are in the daies of Antichrist exempted from being obedient to Princes For the Church-men saith Bellarmine are as far aboue Kings as the soule aboue the body or more truly hee might haue said as the Pope aboue the Emperour and so haue ioyned the King of pride and his army together