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
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 worthiâ— Chauncellour of the Vniuersitie of Cambridge GRACE PEACE RIGHT HONORABLE THe controuersies betwixt Gâ—â—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. CoÌ„stit pont Rom. per Pet. Mathaeum pag. 883. Til then it is reason that euery man as far as it coÌ„cerns 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 Wâ—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 driueÌ„ 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 audieÌ„ce 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. wouÌ„ds be yet heal'd or if they can
find such in our religion he that can shew me either of these I will be his Conuert To this end I haue presumed to present it first to your Honour and vnder your honorable name to the worlds viewe not only as a testimonie of the loyaltie loue and dutie I owe your Honour for your many particular honorable fauours but especially for that we to our ioy do find and the Papists to their grief doe feare that God hath hath raised vp your Honor in these declining and desperate times for so hath Poperie made them to defeat their deuises to countermine their plots and to make them the instruments of their own ruine fit therfore and worthy to be the patron of that Treatise which is a discouerer of theâ—r spiritual impieties And surely right Honorable the churches hope ouer the Christian world is that God hath ordayned his Ma. of England to be the means by the aduise assistance of your Hon. others like you wherof God send vs more to giue the whore of BabyloÌ„ hir last blow wherof she shall neuer recouer which most worthy worke as God raised vp your honorable Father of happie memorie to begin Gretserê° a Iesuite was suffered to write within these 2. yeares that we rackt and tortured Garnet euen neere to death to make him confesse himself guilty of the powder treason but he did not so we hauing no proof haÌ„gd him onely for being a priest and not for it And that OueÌ„ his man was puld in pieces on the racke and when wee had so killed him then wee gaue out hee had killd himselfe with a knife But for the 1. wee appeale to publicke records and the worlds knowledge and for the second there yet liue witnesses whose eies saw the woundes and bloudy knife and whose eares heard him freely and penitently confesse hee did it with that knife to escape the racke which hee sayde hee feared but had neuer tasted So hath he your Lordship paternarum virtutuÌ„ cur non etiam dignitatuÌ„ ex asse haeredeÌ„ to accomplish and bring to perfection The Father of mercie and the Sonne of consolation be praysed for euer for sending such a father and such a sonne to bee the Children of the Church of England Go on noble Lord with courage and constancie and this worke of God shall prosper in your hand To this end the same God assist strengthen and protect your Lordship and the blessed Father for the blessed Sonnes sake double vpon you his holy and blessed Spirit wherto I am sure all good Christians will say Amen With Your Lordships deuoted seruant in Christ WILLIAM CRASHAVVE Magna est veritas praeualet The XX. Wounds found to be in the body of the present Romish religion in doctrine and in manners Proued in this Sermon not to bee yet healed 1. THe Pope is a God the Lord God and such a head of the Church as infuseth spiritual life heauenly grace into the body of the Church pag. 53. c. 2. The Pope hath done more then God for he deliuered a soule out of hell pag. 57. c. 3. God hath diuided his kingdome with the Virgine Marie keeping Iustice to himselfe but committing and giuing vp his mercie to her so that a man may appeale from him to hir pag. 60. c. 4. The Popes decrees bee equall to the Canonicall scripture pag. 69. c. 5. The Christian Religion is founded rather from the Popes mouth then from Gods in the Scripture pag. 71. c. 6. The holy Scriptures are therefore of credit and to be belieued because they are allowed and autorized by the Pope and being by him authorized they are then of as good authority as if the Pope himselfe had made them pag. 73. c. 7. Images are good books for lay men and better easier then the Scriptures pag. 80. c. 8. An Image of God or a Crucifixe or a Crosse are to be worshipped with the same worship as God and Christ with latria that is diuine worship pag. 82. c. and that we may speake and pray to the Crosse it selfe as we do to Christ 9. Frier Francis was like to Christ in all things and had 5. wounds as Christ that did bleede on good-Fridaie yea he did more then Christ euer did pag. 96. c. 10. The Pope may and doth grant Indulgences for a hundred thousand yeares and giue men a power to redeem soules out of Purgatory pag. 103. c. 11. The Pope may annexe Indulgences for many thousands of yeares to such beades Crucifixes pictures and other like toies that are hallowed by his hands pag. 107. c. The popish Church baptizeth bells pag. 115. c. 12. The Pope denieth the Cup in the Sacrament to the Laitie tho Christ ordained the contrarie pag. 120. c. 13. The popish Church alloweth many sorts of sanctuaries for wilfull murder pag. 122. c. 14. Romish religion publickly tolerates and permits Stewes and takes rent for them pag. 132. c. 15. By the Popes lawe he that hath not a wife may haue a CoÌ„cubine pag. 141. c. 16. Some men had better lie with another mans Wife or keepe a whore then marry a wife of his owne pag. 143. c. 17. Priests in popery may not marry but are permitted to keep their whores vnder a yeerely rent pag. 147. c. 18. Such Priests as be continent and haue no whores yet must pay a yearely rent as they that haue because they may haue if they will pag. 150. c. 19. Their Liturgie is ful of blasphemie their Legend ful of lies their Ceremonies of superstition pag. 153. c. 20. A generall corruption of manners in all estates pag. 156 c. To the Christian Reader whosoeuer be he a true Catholicke or a Romish TO prevent all misconceits that might arise vpon the so late coÌ„ming forth of this Sermon so many weekes expected I desire thee good Reader be satisfied the cause thereof was a long vnlooked for journey And now that you haue it let me desire all men in the reading iudging therof to deale with that ingenuity and sinceritie as I haue endevored in the writing of it My coÌ„science speakes for me I haue forged no new Author I haue falsified none I haue corrupted none I haue to my knowledge misalledged none I haue taken no proofe vpoÌ„ bare report nor haue I produced our men to proue what I lay against them nor is there one quotation of any Authour of theirs which I haue not diligently perused afore-hand and the whole scope of the place If any should thinke of answere I desire him let passe all personall rayling and by-matters and come directly to the points in issue which be these 1 Whether the Church of Rome teach practice in these xx or xxi points as I haue charged her withall or no. 2 If she do whether they be healed of these wounds as yet or no. 3 If
years y Vide Corpus Iuris Canoâ—ici iussu Gregorij 13. recognitum editum Lugduni 1591. and there stand the very same words without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self and shamelesse in the doers in as much as in the same newe edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum sed ad Canonicas sacras Scripturas referenda est Corp. Iur. CaÌ„ edit 91. in additione ad dist 19. cap. 6. and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeere after his daies To conclude this point let wise men obserue here this point how vnwilling the Romish Church is to ameÌ„d or alter any thing especially if it concern Gods honour and not their own free-hold els why should they maintain that blasphemie in the Rubrick and title of the Chapter which in the bodie of the Chapter they condemn But well doe they know that manie a man reades the contents of books and chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonorable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing This doth but make them equall and that may bee thought no great wound in that Church but shall wee see a deeper and more deadly namely where the authoritie and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Distinction the Pope alleadgeth for good doctrine and canonizeth for a lawe these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the â—oly Scriptures that is from Gods mouth a Vide Decret dist 40. in appendice ad cap. 6. Et reuera taÌ„ta reuerentia apiceÌ„ praefatae Apostolicae sedis omnes suspiciunt vt nonnullam sanctorum Canonum disciplinam antiquam Christianae religionis institutionem magis ab ore praecessoris eius quà m a sacris paginis paternis traditionibus expetant Illius velle illius nolle tantum explorant vt ad eius arbitrium suam conuersationeÌ„ ipsi remittant aut intendant Haec in Corp. Iur. Canonici editionis Lugdun 91. in 4. And certainely allmen do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Christian religion rather from the mouth of the Bishops of that Sea then either from the holy Scriptures or the olde traditions all they care for or seek after is what hee wil and what he will not that so they may conform themselues and frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is here the discipline nay the religion it selfe of christianitie is sought for rather at the mouth of the Pope then at Gods mouth in the 10 The fift wound not healed holy Scriptures and all that a Christian man cares for is not what God but what the Pope will and what he wills not and according to that are they to frame theÌ„selues Is this a doctrine â—it to be inserted in the popes lawe Is this the holy and the onelie true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an hereticke let who will bee the Catholicke but if a true Catholicke ought to holde the doctrine of the Scriptures and to depende vppon the mouth and reuealed will of GOD then woe bee to that Church and religion that reacheth wee maie rather depende on the Popes mouth then on Gods But some will say this is healed Nay alas they be so farre from that 10 The fift wound not healed that contrariwise for ought that I knowe this is not be found in the elder editions but I am sure it is in the latter and last of all set forth by speciall authoritie from the Pope from whence also I cite it at this time Thus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondly that they are of greater authoritie then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquitie will neuer be full and therefore shee goeth one steppe higher in this impietie and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnless he by his authority giue them strength they are not of credit nor necessarie to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their wordes truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretall is in these words b Vide Decretal lib. 2. tit 23 de praesumptionibus cap. 1. sicut Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis habentur originaliter in c. 26. Sed quia textus hic est canonizatus facit fidem inducit necessitatem sicut si editus â—uiÌ„sset a Papa quia omnia nostra facimus quibus nostraÌ„ autoritateÌ„ impertimur Glossa Obserue heere that the wordes of the Text are not the words of the Pope but of SALOMON in the Prouerbes the sixe and twentith Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holy Scriptures are therefore of credit to be beleeued because they are allowed authorized by the Pope being so by him authorized they are of as much authority as if the Pope himself had been the Author of them Therefore it is of credite and implyeth necessitie of beeing belieued or it bindeth as stronglie as if it had beene pronounced or vttred by the Pope because wee make all those things as good as our owne vpon which we bestowe or impart our authoritie The high and holy God that is the Author of the holy Scriptures bee mercifull vnto vs in hauing anie thing to doe with this vnchristian blasphemie and graunt that wee may not anie waie communicate with their sinnes not haue fellowship with this wicked worke of darkenesse The Impietie and Atheisme that lyeth
and calling to heale woundes and satisfie Consciences comming to touch this wound handled it so roughly that in steede of healing it hee makes it sorer then it was For whereas Peraldus gaue Scripture so much honour as to be ioyned in commission with Images they two to be ioynt teachers of the Laity Now comes the great Penitentiarie and is well allowed by the Pope to leaue out the scripture as needlesse and to giue all the power to Images not onely to put men in minde but euen tâ— cherish and increase faith and charitie And certainely if Images can do so it is no maruell that Poperie cast ouâ— the scriptures and in roome thereof do bring Images into the Churches But to make vp the measure of this iniquitie Feuardent the famous Franciscan frier yet preaching at Paris and to whome Possevine wisheth a long life r goeth one step further and to heale vp this wound perfectly teacheth this doctrine s Fran. Feuardentius in lib. homiliarum pag. 16. 17. hom 2 Ex â—aruÌ„ .i. imaginum contemplatione discunt facile breuiter simplices ac Idiotae illa diuina mysteria miracula opera quae ex sacris libris aut vix aut nunquam percipere valeant r Possev app sac tom 1. lit f. By sight and contemplation of Images the common and ignorant Layemen do easily and in a short time learne those diuine mysteries miracles and workes which out of the holy books they shall verie hardly or not at all bee able to perceiue * Strange and fearefull doctrine of poperie Images are better and easier bookes for the laye people then bee the scriptures Heere now is Poperie growen to his ful ripenesse And marke the degrees how this wound hath beene made still deeper and wider First they taught the Scripture and Images together were good bookes for Lay-men t Peraldus Then that Images without the scripture were to be accounted bookes for Lay men u Laelius Zec chius Now at last Images are readier and easier and therfore better bookes for Layemen then be the scriptures x Feuardentius So then seeing this wound is so well healed let vs leaue it and search another In former ages as superstition grew and religion decayed so Images began to bee worshipped more more and ceased not till at the last they came to this that euerie Image was to bee worshipped with the same worship that was due to him whose Image it is so that some three hundred yeares agoe or somewhat more it seemed by Aquinas to bee their generall receiued doctrine that 15 The eight wound That an Image of God or a Crucifix are to bee worshipped as God and Christ that is with diuine worship An Image of Christ and the crosse whereon Christ died and a Crucifixe are all to be worshipped with the same worship due to God and Christ Iesus that is with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Aquinas Summa par 3. quaest 25 art 3 Eadem reuerentia exhibetur Imagini Christi ac ipso Christo cum ergo Christus adoratur adoratione latriae consequens est quod eius Imago sit adoratione latriae adoranda art 4. Crux Christi ipsius crucis effigies adoranda est Latria A fearefull doctrine maintaining horrible Idolatrie for nothing but GOD may bee worshipped with diuine worshippe but they teach that those creatures may bee worshipped as God himselfe is that is with diuine worshippe therefore they make those creatures God and by this argument it is apparant that the present religion of the Church of Rome is an Idolatrous religion as long as this doctrine stands vnrepealed Let vs then see if this bee healed 16 The eight wound not healed but made vvider and deeper and deadlier euerie day But alas it is so farre from beeing in any part reformed that it is rather the generall and common receiued doctrine of all their approoued writers I will not stande as I coulde to shewe it successiuelie through all ages since the dayes of Aquinas till these times but sparinge that labour till better leasure I will referre the Reader to most of the elder Authors z Alexander Hallensis 3. par quaest 3. memb 3. art 3. Albertus in 3. sent dist 9. art 4 Bonauentura eadem distinct art 1. q. 2. Richardus art 2. q. 2. Capreolus ibidem art 1. conclus 2. Waldensis toÌ„ cap. 156. nu 6. Caietanus in par 3. q. 25. art 3. hoc modo citantur hi Auctores apud Greg. de valeÌ„t tom 4. disp 1. q. 24. Et multos alios addit Bellarminus lib. de Imag. sanct 2. cap. 20. c. and insist onely on some fewe and those of the latest it being my speciall purpose at this time to shew that the Romish Babylon is euen now not healed of her deadliest wounds Which in this particular I will labour a little the more fully to demonstrate out of the moderne authors now extant and approued because this imputation is generally cast off with this aunswere It is not so it is but an ignorant or malitious slander for the Romish Church giues onely a certaine reuerence to holy Images but doth not worshippe them at all at least with no diuine worshippe And some of our owne profession are either so ignorant they knowe it not or so malitious they will not confesse it or else so hollow hearted to vs and such secrete friendes to them they would not haue it discouered tho it bee so for my part I pittie the Ignorant knoweinge my owne weakenesse I care not for the malitious and I hate the hollownesse of all dissemblinge professors And therefore let others come and conceale her shame and hide the whore of Babylons filthinesse as they will I say for my selfe let the tongue cleane to the roofe of my mouth if I spare to discouer her skirts and lay open her filthinesse to the world that all men seeing her as shee is may detest and forsake her Therefore in the words of truth and sobernesse I do heere offer to this honourable audience that I will willingly come to this place and recant it with shame if I proue not apparantly to the iudgement of euerie reasonable man that this is the common and generall doctrine of the greatest number of their best approued authors that haue written in these later daies namely That an Image of God or a Crucifixe especially one made of the wood whereon Christ died or that crosse it selfe are to bee worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with the worshippe due vnto God And first of all I will in this case spare Bellarmine a Vide BellarminuÌ„ to 2 lib. de Imag. sanctorum 2. cap. 20. 21. 22 23. 24. de Concil lib. 2. cap. 8. seeing hee as hauing some grace in him seemes somewhat ashamed of the matter and therefore playeth fast and loose and betwixt God and his conscience on the one side and
Crosse it selfe wee pray to the Crosse it selfe as well as to him that dyed on it and hee confesseth freely that the prayer in the liturgie or masse booke is not made to CHRIST but to the Crosse it selfe From hence I gather these two conclusions 1. by Popish religion the Crosse is a God This I collect thus Latria sayth Augustine y August Epistola 49. vni soli deo debetur seruitus illa religionis quam vno nomine Graeci latriaÌ„ vocaÌ„t Et in Faustum l. 15. latria est seruitê° illa qua tantummodo Deo seruitur is that worship of religion which is due onely and solely to God himselfe and poperie it selfe confesseth with one consent that prayer is a part of latria z Ioh. de Combis CompendiuÌ„ theologicae verit c. de dulia latria Latria continet 5. fidem spem sacrificium orationem c. But popish religion prayeth to a wodden crosse euen to the crosse it selfe therfore by popish religion the wodden Crosse is a God 2. That the Crosse is made a God not by the doctrine and iudgement of their priuate Doctors but of their Church and religion This I collect thus their Missalls and Breuairies which containe their Liturgie are confirmed both by the Pope and the Councell of Trent a Vide Missalia Breuiaria omnia ab anno 70 deinceps but the Popes determination especiallie together vvith a Councell is the publicke and vncontroleable act of their Church b None acknowledging himselfe a papist can denie this Therefore the doctrine and practice in their Liturgie is not priuate or such as may be questioned or doubted of but publicke and generall and may not be called in question But in their late and reformed Breuiarie allovved and confirmed by the Pope and Councell they praie to the Crosse and call vppon the Crosse as wee heard before and their owne Doctors doe expounde it that it is not to Christ but to the Crosse c Aquinas of old and Chrisostomus a visitatione of late Therefore by the doctrine and religion of the Church of Rome the Crosse is a God Bellarmine would gladly heale this wound or at least couer it ouer and saith d Bellar. in tom 2. de Imag sanctoruÌ„ lib. 2. c. 24. in resp ad arguÌ„ Respondeo vbi eccles canit O Crux aue spes vnica c. vel ibi accipi cruceÌ„ pro Christo ipso vel illam esse prosopopoeiaÌ„ rhetoricam c. that whereas the Church praieth so surely either the Crosse is taken for Christ or els it is but a figure as Moses saith Heare O Heauens Deutero 32. No no say the Romish Doctors that wrote since Bellarmine there is no such matter that praier is to the Crosse it selfe And his brother e Ga. Vazq Ies de cultu adorationis li. 2. disp 3. cap. 4 Iesuite Gabriel Vazquez being also much ashamed of the matter would gladlie help it and to that ende is constrayned to confesse that there is not as Bellarmine sayth one alone but two figures in that prayer which saith he vnlesse they be admitted it is an vnapt and absurd prayer for it speaks vnto the Crosse as vnto our God and Sauiour Hee therefore for his part saith hee should thinke that by the Crosse they meane Christ and pray to him not to the Crosse and further sayth that many others thinke so but he names not one tho in other points hee is a plentifull citer of other Authours but against him or who-euer els thinke so beeing papists I produce the Cistercian Doctor Chrisostome a visitatione who writing since them all f For Vazquez wrote since Bellarmine namely about the yeare 92. but this Chrisostome wrote since Vazquez some seauen yeares agoe and whose booke is of more authoritie then his g For Vazquez is dedicated but to a spanish ordinarie Bishop but Chrisostome to the Pope himselfe answereth all these doubtes and preuents all other obiections saying plainely that in that prayer of the Church Wee speake to the Crosse it selfe wee call vpon and pray to the Crosse it selfe And no more nor no worse saith he then Aquinas himselfe totidem verbis spake before him h Aquinas summa par 3. q 25. art 4. Therfore to conclude till this doctrine of Aquinas bee condemned for heresie and till this fellow that calles himselfe golden mouth be adiudged as hee is a leaden mouthed and blacke-mouthed blasphemer and his booke burnt as hereticall and til the Romish Church haue satisfied the World for this great wrong till then I say it is apparant to all men that in this wound She is not healed This wound hath been deepe and wide and therefore long in searching and seeing it is found incurable let vs proceed Not many hundred yeares agoe liued a Frier they called S. Francis an ignorant man for learning but wittie hee beeing the founder of the Franciscans the Pope hath suffered his fauorites and followers to set him vp as another Christ 17 The ninth wound An Italian Frier Francis was like to Christ in all things and in some things did more then he and bare 5. woundes in his body as Christ did and blasphemously to compare him and oftentimes to prefer him afore Christ himselfe And to this end amongst many other vile ones i Vide monumeÌ„ta ordinis fratruÌ„ Min. SalamaÌ„cae 1511 in 4. Et firmamenta trium ordinuÌ„ D. FraÌ„cisci Paris 1512 4 mult al. he suffred to be published a great volume called The golden booke of the Conformities of the holy father S. Francis with the life of our Sauiour Iesus Christ k Liber aureus inscriptus liber coÌ„formitatuÌ„ vitae beati ac seraphici patris FraÌ„cisci ad vitam Iesu Christi Domini nostri correctus illustratê° a Ieremiah Bucchio ord Min. doctore theoâ— Bononiae 1590. In which booke with strange impietie first they paint in the first lease Christ bearing a Crosse and Saint Francis following him with one as bigge as his where Christ hath nothing but precedence but after thinking that too much they paint one Crosse and vppon it one of Christs armes and another of S. Francises one acrosse ouer the other then begins the book In the name of Iesus Christ and of S. Francis l In nomine Domini nostri Iesu Christi c. beati patris nostri Francisci c. where Iesus Christ is called our Lord and S. Francis our blessed Father and the Authour saith not that he compiles the booke to the honour of God or Christ but of the foresayd holy father S. Francis Then he salutes Saint Francis with a prayer m Francisce Iesu typice dux formaque Minorum per te Christi mirificè sunt gesta donoruÌ„ Mala pater egregie propelle animorum sedeâ— nobis perpetuas da regni supernorum fit for none but God himselfe First blasphemously calling him typicall Iesus then desiring him to
be the voyce of the true Oecolampadius Tremel Iunius Calu. et fere omnes ex Pap. Andr. Capella in suis Comment plerisque ex doctoribus Church shewing their loue to Babell and their longing desire to haue done good to their soules Bring balme sayth the former verse if she may be healed Heereunto the Church aunswereth For our parts Wee woulde haue cured Babell but shee could not bee healed wee did our indeuours but found her incurable therefore now seeing we can doe her no good let vs looke to our owne safetie let vs forsake her goe euery man to his owne Country For now wee see God will take the matter into his owne hands seeing man cannot heale her hee will destroie her Her iudgement is come vp into Heauen and lifted vp to the cloudes The particulars considerable in this Text be 4. 1. The Churches loue to her very enemies manifested in her desire to haue healed them We woulde haue cured Babylon 2. The malitious nature and incurable state of Babell causing a comfortless issue of the Churches labours Shee cannot be healed 3. The Churches dutie vpon consideratioÌ„ of her obstinacie and incurablenesse namely to lose no more labour vpon her but to abandon her and looke to herselfe Forsake her and let vs goe euery man to his owne countrie 4. What becomes of Babylon being incurable and forsaken of the Church what further remaines for her vengeance and destruction from God her iudgement is come vp into Heauen c. All these are true in a double sense namely both in the literall Babylon and in the mysticall There is a Babell spoken of and literally vnderstood in the old Testament there is a spiritual Babylon mystically meant in the Olde literally spoken of in the New Testament Both are spoken of in this place the one historically and literally the other allegorically and in a mysterie and this interpretation is not without warrant for it is ordinarie with the Prophets in the old Testament when they speake of matters literally true at that time in vnder them to point at further matters of a more spirituall and higher nature For howsoeuer to destroy the literall and historical sense of the olde Testament with some old and many late writers that be Papists is worthily condemned by the Church as iniurious to Gods word Yet the literall sense once layd we may then warrantably extend the text to the allegoricall sense as far as we see the holy Ghost in the New Testament to go before vs or to giue vs leaue Thus Peter makes an allegory of Noahs Ark and makes that business a type of Baptisme f Pet. 3. 20. 21 g Gal. 4. 24. c. Paul of Sarah Agar saith by them another thing is meant and â—o less saith S. Iohn of Babylon as we shall see heereafter Touching the olde and literall Babylon all those points haue beene long agoe verified vpon her since the Prophet vttred them The Church of the old Testament 1 would haue cured her But she 2 could not be healed therefore shee 3 forsooke her and God 4 hath destroied her And touching the mysticall Babylon the kingdome of Sathan and Anti-christ partlie they are and partly shall bee made good vppon her The Church of the new Testament 1 would haue healed her But 2 she is found incurable therefore when Christendome 3 forsakes her God 4 will destroy her the two first are already performed the third is a doing and the fourth is sure to be fulfilled in Gods good time Of all these in their order Of the olde and literall BABYLON Touching the olde and literall Babylon the The first Point first point is the Churches loue and care of her good in these words Wee would haue cured Babylon COncerning which point all the rest we will not pursue the particular historical maters coÌ„sidering that the history of Babylons carying Israel captiue of their vsage in their captiuitie of their forsaking Babylon and returning home againe and lastly of Gods iust vengeance and destruction of Babylon are so notoriously knowâ—n Therefore we will passe by the story and stand rather vpon matter of doctrine First therfore let vs obserue this generall doctrine namely that a good man loues his very enemies and not desireth onely but euen seeketh their good this did the Church of Israel to their enemies persecutors For these Babylonians had done the greatest hurt to the Church and kingdome of Israel that euer one nation did to another for first they inuaded their land vniustly then they besieged and took Ierusalem the seate of the kingdome tooke and slew their kings ouerthrew their Kingdom ruinated their State burnt their Temple defaced their Religion killed whome they would caryed captiue whom they would and so left their land a heape of desolation g Read for this purpose the last chapt of this prophecy together with the ends of the books of kings and Chronicles And yet worse then all this being their Captiues at Babylon there they mockt them in their miserie and scoft at their Religion Come say they you that are these singers and haue had your Kings to bee singers h 2. Sam. 23. 1 Dauid c. you that are these great Psalme-men and haue had your Kings such base fooles as some of them to bee Prophets some Preachers i Salomon â—â— 1. 1. 2. 12. some song-makers k Dauid Salomon Hezekiaâ— c. Come make vs mery with one of your Psalmes let vs haue part of your Hebrewe musicke Sing vs one of your songes of Syon l Psal 137. 3 Psalme 137. The least of these wrongs is heauie to be borne but all put together and especially for a Christian after all these miseries to be mockt for his religion and to see his God dishonored oh how bitter is it to the spirit of a man Yet after all this what do Gods people not only pardon it and put it vp but further doe both wish and seeke their good We would haue healed Thus to doe is a mark of Gods childe and a signe of a true Church For to doe euill for euill and good for good is no more then nature euen the publicans sayth Christ doe so much m Mat. 5. 46 to recompence euill for good is worse then nature it is malice peruerse corruption and therefore sayth Salomon Hee that dooth so euill shall neuer depart from his house n Pro. 17. 13 But to doe good against euill that is aboue nature it is grace and a god euidence of Gods spirit thus doing saith Christ you are the children of your heauenly father o Mat. 5 44. 45 Heereupon for the vse of this doctrine we may see a comfortable euidence that our Church is the true Church of God seeing that wee pray dayly for the Church of Rome which curseth vs and it is very obseruable that whereas the Pope with all solemnity excommunicates and curseth vs
can that be but a lawful holy ministery which brings men to saluation therefore vpon their own grounds they haue no iust cause to leaue vs. For that Church and Ministry that brings a man to grace and to faith is able to bring him to glory saluation and that which is able effectually to begin is able effectually to finish the good worke of God in any man Thirdly if they be healed and we still deadly wouÌ„ded then I ask them How haue they sought and sufficiently endeuoured our healing and till they haue done all that possible can be done for our healing how dare they forsake vs For if the Israelites might not forsake Babel till then shall they forsake vs afore they haue put all meanes to the farthest if they be healed alreadie why doe they not more seriously labour the healing of others They cannot but knowe there bee manie in our Church curable inough if they coulde shew them to neede their healing why then doe not they stay amongst vs to heale and helpe vs He is no good Physician that flies and forsakes his Patient they therfore if they be healers and would heale vs as they pretend why do they not stay with vs shew vs our wounds and apply the means to heale vs But contrariwise they forsake vs and runne into corners and raile on vs and call vs Babylon Antichristian and the synagogue of the wicked and that wee are no Church and CHRIST is not amongst vs. Are these the plaisters with which you will heale vs is this the waie to heale to make wounds wider and deeper then indeed they be Hee is a pitifull Physician that makes his Patient worse then hee findes him but he is not tolerable that makes him worse then indeed he is or will make him belieue he is hearte-sicke and deadly when his finger aketh They alledge persecution and that therfore they cannot stay with vs but are constrained to leaue vs but assuredly were it true that they say that we were deadly wounded and they able to heale vs then seeing they cannot saie that all amongst vs are incurable they would care for no danger that could befall their bodies so that they might heale our soules and gaine them to God Therfore I conclude that if wee would grant them their owne grounds that they are as good as they pretend to be and wee as ill as they would make vs yet notwithstanding their separation is vnchristian because its certaine none of them can haue assured testimony to his conscience that hee hath done all hee can possibly for our healing till which time no man may forsake another especially no Christian forsake another least of all a priuate man forsake a Church Fourthly and lastly if they will needes leaue our Church whither wil they go To leaue one thing for another no better is seely but for a worse is folly and madnes But they will say they leaue vs to take the better then shewe me a better religion and a better Church then the Protestant Churches of Europe are and the religion amongst them You will not goe to the Lutheranes for they you say are worse then we much lesse to the Papists for they apparantly are worst of all whither then will you goe to the Church of the Lowe Countries but they are of our confession will you go to the Churches of France but they are of our confession will you goe to the Church of Geneua or the free Cities of the Empire but they are of our religion will you goe to the Church of Scotland to the Cantons of Switzerland to the States and Princes of Germany but they are all of our confession and so professe themselues to be q See the harmonie of confessions Looke ouer all Christendome and you shall not find a Church that condemneth ours nor any that is not of our religion nor anie one but that professeth it selfe to bee of the same confession with vs and not to differ from vs in anie substantiall or fundamental point Whither then wil you go or what remains for you to go vnto but vnto your corners conuenticles where you are your own caruers your owne Iudges your own approuers but haue not one Church in Christendome to approoue you So that theÌ„ it remains it must either be granted you that you are better then all others and that notwithstanding the Gospell preached thus long since the reuealing of Anti-christ there is not one true Church in the world but your selues or els you must grant that there is no better Church for you to goe vnto if you forsake vs. Therefore plaie the wise mens part forsake not our church til you can shew a better And tell vs not of France Scotland Geneua Zurick Basil c. for they be all ours and not yours they will and do all approue vs as a glorious Church and condemn you as factious and schismaticall And seeing you can finde none better all things considered and haue none to fly to but your selues who are the parties now in question and therefore no fit Iudges of the matter look well about you and if vnaduised zeale haue caused this bitter separation then by your returne make vp that bâ—each again which by your reuolt you made in our Church Returne againe into the bosome of the Church aske pardon of that your Mother who brought you forth children of light Come ioine with vs against the Papist the common enemy who by our diuision hath gotten ground vpon vs all Remember Peters answere when Christ asked the Apostles after so many fell from him what sayth he Will you also go awaie Alas Master saith Peter Whither shall we go thou hast the words of eternall life r Iohn 6. 61 So will you say if true humilitie and sauing grace possesse you when your deere Mother in whose wombe you were conceiued and with whose brests you haue been fed shall ask you after so many reuolters to poperie what Will you also go awaie Alas whither should we goe from thee Thou hast the words and thou hast the Sacraments of eternall life Yea malice it selfe cannot denie but wee haue them and he who gaue them vs grant wee may long enioy them Amen And as for you my brethren Brethren I call you because I am sure wee had both one mother looke well about you and consider of the bitter effects like to follow vpon this your separation remember that they will all lie heauy vpon you And do not say you are driuen out for if it be the Church and if the words of eternall life be here nothing in the world ought to driue you from it Nay your separation was wilfull therefore let your returne be voluntarie and till then esteeme as basely and censure as sharpely of vs as you list but knowe that for this diuision of Ruben are great thoughts of heart Å¿ Iudg. 5. 15 The second sort of men whose practice is reprooued by this
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
in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but beeing that it is registred in the Glosse vppon their lawe a booke of so great authoritie and so common in the hands of all the learned I cannot but discharge my dutie to the truth tho it may giue vantage to the Atheist and Libertine For what can such men thinke when they heare him that pretends to bee Christs Viker and Peters successor teache that Salomons wordes are not of as good authoritie as his bee when as Christ himselfe did approoue and iustifie himselfe and all his words and deedes and doctrines by the olde Testament and that the words of God in the olde Testament doe therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe and that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them VVhat I saie can they iudge but that the Pope is one of their religion a plaine Atheist that holdes the Scripture and all religion as farre as pleaseth his humour serueth his turnes And if anie of his faction holde this too hard a censure I would intreate him to answere mee but this question grounded vpon these words of his Whether is God the Authour of the olde Testament 2. Pet. 1. 20. 21 or no If they say no Saint Peter answereth that Prophecie in olde time came not by the will of man but holy men of God spake as they were inspired by the holie Ghost If hee bee then the Prouerbes of Salomon beeing a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of this Text are Gods words and not Salomons This beeing so let vs then take the wordes as they are in their true and full meaning and see what a peece of Popish diuinitie heere is A straÌ„ge peece of popish doctrine that Gods word if it be authorized by the Pope is then of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to canonize it then it is not So that either Gods word must be beholden to the Pope for the authoritie of it or els it hath none Obserue that the wordes of the Text are not the wordes of the Pope but of God but because these words of God are heere canonized by the Pope therfore they are of credit and worthie to bee beleeued as well as if they had beene spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinitie fit to be hatched at Rome and to be coyned in his mint Let the words be examined and see what can followe of them but that either the Pope holdes not the Prouerbs to be Gods booke but SALOMONS which is horrible Atheisme or els if hee holde them Gods that the words of God beare no credit nor haue authoritie to binde mens conscience till the Pope doe canonize them and that Gods word in a book knowen receiued and graunted to bee Canonicall is not of as good authoritie in that booke as being translated into the Popes Canon lawe if he refuse both these then let him refuse his owne lawe and burne his glosse vpon his decretalles as contayning Atheisme and Heresie in a high degree 12 The sixt wound not healed But to goe forward is this wound healed Surely if they haue left it out or reformed it in any later impression so it bee with open confession and detestation of the fault it is well But sure I am it is in the impression I haue and in all other which I could borrow And further I do not know any Pope or popish writer that hath with authoritie and allowance condemned or reprooued this Atheisme if they knowe any they may doe well to produce them Meane time I am also sure of this that in stead of healing it they haue suffered their Doctors and Writers continually since to speake and write almost as ill if not worse In Queene Maries time an English Papist wrote thus c Proctor in his booke called the way home to Christ printed at LondoÌ„ in 8. Religion is occasioned by Scripture but perfected and authorized by the Church See we are more beholden to the Church then to the Scripture for our Religion About the same time Cardinal Poole out of his Pope-holy deuotion is sayde to haue affirmed that The written word of GOD is but a seede of Turcisme d Scriptura scripta est semen turcicuâ—â— And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euideÌ„ce of Scripture boldely answered We are not tyed to the Scriptures those goose quilles doe not tie vs e Nos pennis illis anser inis minime sumus alligati I will not affirme these two vpon my owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disproued them But that that followeth I speak vpon knowledge A little after a great english Papist pretending to summon a Parliament for Poperie in his booke so called telles a storie of one whom hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diuinitie in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1566. in folio He voweth to God and cals him to witnes that this he heard him himselfe but what was hee that spake it a Protestant no a Papist and no mad fellow nor ignorant foole nor profane scoffer but sayth Heskins hee was a man of worship of grauitie of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure hee giues of him that spake these wordes Hee addeth further a little after in the same Chap. that a popish Gentlewoman hearing a text out of a boooke that papists holde to bee Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee aunswered that if the Scripture had such I will not say what shee saide words in it Shee would no more beleeue the scripture for it was naught g Heskins in his parliameÌ„t the next page after And what was shee that saide this a vertuous Catholicke gentlewoman and one that feared GOD h Obserue wel how a great popish doctor commeÌ„ds that man and woman for deuout and zealous papists who blasphemously saide that the scriptures were naught and not to be belieued and doth not reprooue the parties for their blasphemie So little doth it touch a papists hart to heare Gods word abused in the highest kind Lo what tokens Poperie giueth of a vertuous Catholicke woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did hee not reproue the one nor the other But contrariwâ—se commends them both and turnes it to
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
by the great M. of his palace b Vide bullam Gregorij 14 Duranti libro praefixaÌ„ hoc opê° c. ad gloriaÌ„ Dei totius populi Christiani aedificationé c. à Magistro sacri palatij nostri visum approbatum to whom belonges the soueraigne and highest authoritie to censure all sort of bookes And last of all Iacobus de Graffijs the great Casuist and Grande Poenitentiarie within these 7. yeares hath determined this question affirming that the murderer may not be taken out of the Church no not tho hee broke prison and fled thither vnlesse it were murder ioyned with trecherie and treason c Iacobus de Graffijs decis aur cas cons to 1. cap. 48. libri secundi art 5. 6. 7. reus in causa ciuili criminali gaudet immunitate ecclesiae etiamsi carcerem coÌ„fregerit ad ecclesiam confugerit Et non exâ—pitur homiâ—idium nisi proditione coÌ„missum aut ab Assasinis Thus we see how Babylon is healed in this wound And heereby it is apparant to all that will see that she is a bloudie Babylon and as in many other respects for her crueltie so this waie also for this doctrine and practice she is a bloudy synagogue and no maruell tho the holy Ghost say that in her is found the bloud not onely of the Saints and Martyrs but of all that was shed vpon the earth d Reuel 18. 24. For as she hath made her selfe the principall agent in shedding the bloud of Saints and Martyrs so hath shee made her selfe accessarie by this her doctrine and practice to al the murthers bloudshed vpon the earth for to maintaine so many refuges and defences for a sinne is to maintaine the sinne it selfe Therefore leauing this bloudie Church weltring and wallowing and bathing her selfe in bloud let vs proceed to that remaines Touching the honorable estate of marriage and the dishonor of it which is adulterie fornicatioÌ„ it is lamentable to see what is the doctrine and practice of the Romish Church For first they giue a publicke and open toleration of the stewes wherein whoredome is practiced as dayly and commonly as other ciuile and lawfull actions 29 The 14. wound Romish Religion permits stewes publickelie nay their rent is taken and duely paide a part of it to the Pope or as hee shall appoint it Thus complaines and cries out Agrippa a man of no meane place nor ordinarie vnderstanding e Cornel. Agrippa de vanitate scient cap. 64. Corinthij Cyprij Babylonij alijque Ethnici Graeci nonnihil a meretricio quaestu aerario suo addiderut quod quidem in Italia non raruÌ„ vbi etiaÌ„ Romana scorta in singulis hebdomadis Iulium pendeÌ„t pontifici qui census annuus saepe excedit viginti millia ducatus The Corinthians sayth he and Cyprians and Babylonians and other heathen Graecians did increase their reuenue by the gaine of the stewes which in Italy also is at this daie no rare nor vnusuall matter For the whores of Rome doe paie weekely to the pope a Iulio a piece about six pence sterling the whole reuenue whereof in the yeare doth often exceede the sum of twentie thousand Duckets c. Alas wil some say the Pope cannot hinder this therefore seeing he cannot helpe it he hath vsed such was the wisdom of elder ages to make the best vse he can of an ill matter But I answere first the holy Ghost commands vs to haue nothing to doe with an ill matter but keepe vs farre from it f Exod. 23. 7 Ephes 5. 11 though wee cannot hinder it Againe if the Pope cannot hinder it yet hee can refuse to haue anie gayne from it and so hee woulde but that hee thinkes it sweete but if hee were of Dauids mind who would not drinke that drink that cost men the venture of their liues g 2. Sam. 23. 14. surely he would not take that gain that costs men and women their soules But I answere further he could and might hinder it and will not If he himselfe and his fauorites speak truth hee wants no power for nothing that hee will doe therefore for reforming the stewes it is cleere he wants wil but no power Against Gods truth and vs the Professors of it whom he cals hereticks he wants no will and therefore he wants no power Let him punish whoredome as he doth that that he calls heresie tho it be the truth let it be as vnlawfull in Rome to keep a stewes as to haue a Protestant Church and then we should soon see as fewe and fewer whores in Rome then there be good Protestants But whoredom is none of the vnderminers of his State nor enemies of his Crowne as our religion is therefore our religion must down when stewes must stand But som wil further obiect If this haue bin so it is the faulte or corruption of his officers not to be imputed to his Holinesse But I answere the pope vseth not to be so negligent of his estate as not to looke at a reuenue of 20000. duckates a yeare And to take away all cause of this cauill and to make it more apparant that the Pope is the head of the whoreof Babylon Pope Sixtus 4. scarce 120. yeares agoe built a stewes in Rome of his owne erection and foundation so saith the same Agrippa h Cornel. Agrip de vanit scient cap. 64 Lycurgus Solon lupanaria aedificauere c. sed recentioribus hisce temporibus Sixtus poÌ„tifex Max. quartê° Romae nobile admodum lupanar exstruxit Licurgus Solon heatheÌ„ law-giuers erected publick stewes but that is no maruel for of late yeeres Pope Sixtus the fourth builded a goodly stewes in Rome Loe heer the Popes Holinesse the founder of a Colledge of diuells a stewes for whores surely because he scorned ordinarie company he built that for himselfe and his Princes peers the Cardinalls Thus we see it coÌ„fessed proued by a learned Papist that a 100. yeers agoe stewes were maintained nay erected by the Pope and that he takes gain rent of them If any man obiect against Agrippa as no competent witnesse I answere the Pope indeed hath prohibited i Vide indicem lib. prohibit Clementis 8. in litera H. his books to be read but it had been more reason to haue disproued and confuted his assertions but let the Pope condemne him as he will for his bold speaking of truth it is knowen to all that know him or his bookes hee was a Papist for the most part and whatsoeuer he was he had no reason to bely the Pope we hired him not we thanke him not for anie thing but truth yet for more certaintie hereof hearken to another who being an Inquisitor is beyond all exception that waie Thus complains Oleaster a Spanish Doctor vpon that Text of Deuteronomy k Deut. 23. 18 thou shalt not bring into my house the hire of a whore for it
fornication neuer were Let vs hasten forward I must needes say if I say truly I could discouer many more of these particular old festring wounds not as yet healed but this time will not well permit it therefore referring it to a further opportunitie I will stand but vpon one particular more and so come to a generall which shall conclude all It hath bin long ago laid to their charge 39 The 19. wound Their Liturgie is full of blasphemie their Legend full of lies their Ceremonies of superstition that their Liturgies are full of idolatrie and blasphemies their Legends full of lies their Ceremonies of superstition which I will not at this time being almost past stand particularly to prooue seeing for their Liturgie and Ceremonies the Pope himselfe * Vide Bullas Clem. 8. de Pontificali anno 95. de Ceremoniali anno 1600. or else his Conuentibleat Trent f Vide Concil Trident. Sess vult Dec. 4. haue granted it and pretended that they should be reformed and touching their liues of Saints and their Legends a great Doctor of their owne long agoe found them so full of ridiculous absurdities impieties and vntruths that he affirmed him to be a man g Ludouicus Viues lib. 2. de Caus corrupt art de Lumbardica historia of a brasen face and a leaden heart that wrote them Now all these three sort of bookes are in shew reformed of late but the truth is there is neuer a materiall wound healed but rather a number made worse 1. For their Liturgie and seruice either publike or priuate it is contained in their books called Missalia Breuiaria Officia Manualia Portiforia and such other all these haue been reuiewed and as they say corrected since the Councell of Trent h Vide Bullas Pontif. praefixas Missal Breuiar editionis 70. post But let them be examined and compared together and I dare say that for one euill taken out there is another put in and tenne stand vnremoued and that both in diuers pictures as also for points of doctrine they are as ill as the former i Compare for this end the Missalles Breuiaries Manuals and Primeri printed before the CouÌ„cell of Trent with those printed since at the least 2. Their Ceremonies of state or as they say of deuotion are contained in the bookes called Pontificale Romanum and Ceremoniale Romanum k Adde hereunto also their Processionale Rationale and Sacerdotale Romanum wherein what apish toyes there be what absurdities what superstitions sometimes ridiculous sometimes impious is incredible to them that see it not insomuch as some Papists l Vide Epistâ—lam Alberti Castellani ad Leonem 10. praefixam Pontif. vlt. edit Venet yea the later Popes m Vide Bullas praed Clem. 8. haue not spared to confesse that they neede great reformation and therefore vndertooke that worke themselues But if a man did see how they haue amended them they would out of this one if there were no more euidences conclude that Rome is that Babylon that will neuer be healed for looke into the Pontificale and the Ceremoniale which were reformed and are indeede much altered by the authoritie of Clement the 8. and printed at Rome within these few yeeres and you shall finde some small deformities taken away but many great enormities suffered to stand some put in that were not there before n Compare for this end the Pontificale and Ceremoniale new and old which I will not stand at this time to particularise both because the particulars are so many and also for that seeing the bookes being so rare are not for each mans reading it may hap hereafter that the exact comparison of them together the old with 40 The 19. wound not healed for all these are as bad still as afore the new may be a worke of it selfe not vnworthie of some mens labours 3. Their stories or tales are comprised in the bookes called Speculum exemplorum Vitae Sanctorum Legenda c. These also are lately reformed as they pretend But how If any would know what is done herein take but one example The Iesuites in the Low CouÌ„tries pretending these Legends or stories needed much reformation tooke the matter vpon themselues because it was of great weight and consequence and appointed it to some of their societie to be reformed and now of late they haue published it at Doway some two or three yeeres agoe and would make vs beleeue that it is amended in innumerable places o Vide libruÌ„ intitulatum Magnum speculum exemplorum ab innumeris mendis c. vindicatum per quendam Patrem è societate Iesu pereundem locuple tatum Duaci anno But if any man haue lost any time in turning ouer their Legends and perusing the prodigious stories there laid downe let him venture euen a little more compare this new reformed Speculum exemplorum with the former and if he find as impious and ridiculous Legends as improbable and as impossible tales in that as in the other then let him make report what good reformers the Iesuites bee and how well the Romish Church is healed in this wound p To this end compare the old Speculum Exemplorum or the Legend vvith the new Magnum speculum exemploruâ—â— set out by the Jesuites this last yeare The conclusion is that the Missals and Breuiaries though vndertaken by Trent the Pontificale and Ceremoniale though vndertaken by the Pope the Legend and Speculum though vndertaken by the Iesuites and all in shew reformed yet stand all at this day as foule and deformed and though some things bee taken out yet all laid together as bad or worse then they were afore These straits of time hinder mee from inlarging my selfe any further therefore to conclude and wrap vp all in one generall exception The last point wherewith I will charge the Romish Church and religion is not so fitly to be called a wound as a leprosie or a generall consumption but all to one end for as it is no difference vpon the matter whether a man bee deepe and desperatelie wounded or haue a leprosie ouer all the bodie or a generall consumption for both are deadly and both incurable so is it in this case wherein the exception I take against them is that their Church and State declined long agoe into that generall corruption vniuersal pollution in al estates 41 The 20. wound A generall corruption of manners in all estates That the prophanenesse licentiousnesse and sinfulnesse of all sorts of people in that Church both head and members is like a spirituall leprosie without or a generall consumption within threatning ruine to the whole bodie This point is worthie to be enlarged but I must deferre it and referre the Reader to the records of antiquitie I meane such as be their owne men but hauing some remorse of conscience and feare of God did confesse freely and bitterly deplore the miserie that
the sinfulnesse of the popish Church and religion would bring vpon all the world Let them reade that haue them these books named in the margent q Vide Gersonis opera passiâ— Reuelationes Brigiâ—tae Vincentij Ferrariens prognostie PerruÌ„ de Aliaco de reformatione eccl Nicolai de Clemangi â—â— opera in Bibliotheca Patrum editionis primae Poemata Walteri Mapes Maillardi Menotti Sermones Holcot in Sapient lect 182. passim Onus Ecclesiae passim and those that haue them not it may bee shortly they may haue some helpe therein and then you will grant with me that the former and better times confessed that which I now lay to their charge I will insist particularly but vpon two the one of so great antiquitie the other of so great authoritie as both are beyond exception Some 400. yeares ago liued a Monke learned for those times called as Posseuine confesseth r Vide Posleu in Appar sac In append priori ad â—om 1. lit B. Bernardus Morlanenâ—is hee wrote three bookes of the contempt of the world in an artificiall kind of Poetrie but much more artificially describing and zealously deploring the sinfulnesse of the Romish Church and state in those daies from the head to the foote describing particularly their adulteries Å¿ Casta cubilia sunt modò vâ—â—a lata petunâ—ur c. drunkennesse t Cura stat vnica luctaque publica carnis in esu ebâ—ietas placet tua vox â—acet ô bone Iesu ambition idlenesse dissimulation deceits cosenages murders u Arcta relinquitur via carpitur ampla quibusque Quaeâ—imus in via fluxa fluentia con fluit ansque Architâ—iclâ—â—iuâ— sceptra sedilia rima petendo Quisque tumultuat instat aestuat haec satagendo Stat simulatio dissimulatio crimen vt uÌ„ que Alea crapula fraus facinus gula flagitiumque Ora bilinguia lis homicidia Mars tuba terror Vis probra Iergia quid moror omnia me docet error whoredomes w I am meretricia pene cubilia niâ— reputaÌ„tur Et venialia quod genialia vociferaÌ„tur of all estates then particularly for their Clergie their ignorance and negligence x Grex flet amarius est operarius in grege raâ—us Pontificum â—tatus excidia datus extat auarus c. their Sodomie y Parcite credere quae pudet edere sed tamen edam Horrida nomine plus mala crimine crimina quaedam Heu male publicus est Sodomiticus ignis aestus Nemo seelus tegit aut premit aut fugit esse scelestus Plangite saecula plangite singula crimine pâ—ena Mas maris immemor ô furor ô tremor est vt hyaena their Simonie and other corruptions in attaining places in the Church z Non sine Simone sed sine canone dux animarum Mox docet inscius sibi nâ—scius ipse praeesse O mala saecula vendiâ—uâ— infula Pontificalis Infula venditur nec reprehenditur emptiâ— talis Roma dat omnibus omnia dantibus omnia Romae Cum pretio quia iuris ibi via ius perit omne Roma nocens nocet atque viam docet ipsa nocâ—ndi lura relinquere luâ—ra requirere pallia vendi and then at last comming to Rome it selfe so layes open the filthinesse of the whore of Babylon a Roma ruens rora foeda satis nota canteâ—iat te Scilla vorax rapis cupis capis trahis ad te Gurges es alâ—ior area capacior alta lacuna Insatiabilis insociabilis omnibus vna Si tibi det sua non repleat tua guttura Croesus Merca vel aureus à modo non Deus est tibi Iesus as it is doubtfull whether her sinfulnes be more hatefull then his boldnes is admirable Let him that would bee able to answere all their false slanders which they lay to the charge and disgrace of Protestant Churches and to retort vpon themselues their obiection of the liues of our Professors and he that would see the Church and state of Rome in her owne natural colours let him I say reade but that one Author who beside that hee is Manuscript in many Libraries he was also published at Amsterdam or somewhere neere therabouts this present yeare 1607. And after hee hath discouered her corruptions and laid open her sinnes from head to foote then he vrgeth her vehemently to repentance and reformation b Roma resurgito te tibi reddito Romam Cuius eras prius ordinis illius exprime formam Quo modo corpora tuÌ„â— ita pectora nune rege fracta Fracta recollige deuia diâ—ige â—er labâ—facta c. Sed facis haec secus c. Roma quid exequar imò quid eloquar aut tibi promam Vncia te roâ—at vncia te notat haud fore RomaÌ„ Tu populos tibi te rutilans sibi marca subegit Semper eâ—im lucra progenies tua vult agit egit which because he seeth no hope of but that still she falleth from euill to worse therefore he denounceth Gods iudgements against her and assures her that vengeance ruine and destruction shal fall vpon her c Fas mihi dicere fas mihi scribere Roma fuisti Ecce relaberis ecce reuoluer is ordine tristi Fas mihi scribere â—as mihi dicere Roma peristi Obruta maenibus obruta moribus occubuisti Vrbs ruis inclita tam modo subdita quam prius alâ—as Quo prius altior hoc modo pressior est labefacta Fas mihi scribere fas mihi dicere Roma ruisti Sunt tua maenia vociâ—erantia Roma peristi Haec omnia multa huiusmodi Bernardus Marlanensis Monacus Cloniacensis in libris suiâ— de contemptu mundi ante 400. annos scriptis 1607. editis Some part of his owne words I haue here put downe in Latine but not in English because the sinnes he laieth against her are such as some of them are better vnnamed then reprooued What can they say to it is he some fained and forged new found Author deuised by some of vs or was he some late writer hired by Luther or suborned by Caluine to raile on the Pope or Poperie Nay Posseuine the Iesuite confesseth in the place aforenamed and if he did not it is well enough knowne by other good and ancient records he was a professed Monke and liued aboue foure hundred yeeres ago therefore his testimonie in this case is beyond exception Now whether these wounds and corruptions in the Romish Church and State were healed in the subsequent ages or no if any man doubt let him looke vpon the Authors named afore who liued in the ages succeeding one after another Gualterus Mapus and their S. Brigid not much more then a hundred yeares after him about 100. yeeres after them Bonauenture and Wiclieffe about a hundred yeeres after them Gerson Clemangius Vincentius and others these if any man looke vpon he shall see that those wounds stood vnhealed and those corruptions vnreformed
her pollution Therefore let the holy Ghost make the conclusion and giue vs our last lesson Go out of her Reuel 18. 4. my people and be not partakers of her sinnes lest you receiue of her plagues From both which good Lord deliuer vs. Amen And thus much for the kingdome of Antichrist There is also another mysticall Babylon and that is the kingdome of sinne the throne whereof is in this world for hell is the place of execution rather then of sinning of this also is this text verified for we do naturally without grace so loue this world that though we find it miserable and confused yet by our sensualitie and daily deuising and practising new pleasures we endeuour to heale it and to make it a paradise and they that are bewitched with it would here set vp their rests But when all is done that can be it cannot be healed but it is still a very Babel of confusion and disorder a miserable world a vale of teares and a sea of trouble and turmoile to whosoeuer hath the sweetest portion of it Therefore though we be in it yet let vs vse it as though wee 1. Cor 7. 31. vsed it not let vs not set our hearts vpon but let vs forsake it and goe euery one to his owne countrie that is to our blessed inheritance the kingdome of heauen that is a Christian mans countrie for as for this world her sinnes are so vile that her iudgement is gone vp vnto heauen and God will assuredly destroy it But there is a better world euen an inheritance immortall 1. Pet. 1. 4. vndefiled that fadeth not which is reserued in heauen for vs hereof wee are borne heires by grace in Christ Therefore forsaking the wicked Babylon of this world in our hearts and affections seeing it is past cure let vs aspire after that and long to haue our parts in it Now there are also besides these two great Babels certaine other little pettie Babylons namely incurable sinnes amongst vs which are Babels or at least daughters of Babylon and sprigs of that cursed roote As 1. That great sacriledge and Church-robbing committed by Impropriations in which case at this day almost halfe of this kingdome is whereby it comes to passe aboue any other one meanes that an ignorant and vnteaching Ministerie is set ouer a great part of our people which is the sourse fountaine of all other euils in our Church this is a deep wound yet once was it curable enough namely when the Abbies were first dissolued and since was it curable enough but now alas how incurable it is and by the craftie plots of the diuell how incurable it is made more and more hee obserues but little that sees not Oh happie he that can say in his conscience I would haue cured this daughter of Babel and happie also hee though not so much that hath had no hand in making this wound incurable such plots and deuices arise out of hell and heauen will confound them though the earth for a time beare the burthen of them Meane time vnlesse the Kings Maiestie vouchsafe to take the matter into his hands and to heale the wounds that he neuer made otherwise it is incurable or as the Kings euill to be healed by none but by a King till then wee may say with griefe of heart It is an impe of Babylon that will not be healed 2. The vngodly Playes and Enterludes so rife in this nation what are they but a bastard of Babylon a daughter of error and confusion a hellish deuice the diuels owne recreation to mock at holy things by him deliuered to the Heathen from them to the Papists and from them to vs Of this euill and plague the Church of God in all ages can say truly and with a good conscience wee would haue healed her The ancient Fathers in the time of the Primitiue Church spared no paines to discouer the vilenesse and vnlawfulnes of them g 〈…〉 tullian Cyprian Chrysostome c. in these latter daies many holy and learned men haue laboured by preaching writing and conferring to haue healed them and neuer was there Diuine of note and learning that I know that durst so farre prostitute his credite as to write for them They know all this and that God accounts it abomination for a man to Deut. 22. 5. put on womans apparell and that the ancient Fathers expound that place against them h Cyprian Chrysost Sexta Synod in Trull Can. 62. they know that Cyprian resolued being asked the question i Cyprian in Epistola 61. Oh that all Players would reade that Epistle and regard it that a Player ought not to come to the Lords table and that hee that teacheth children to play is not an instructor but a spoiler and destroyer of children they know they haue no calling but are in the State like warts on the hand or blemishes in the face they know that therefore they are faine to shroud themselues vnder such shelters as at the houre of death and day of iudgement will proue but figge leaues they know they are defended with the same arguments as the stewes in Rome bee and little better defence can be made for them being as they are All this they are daily made to know but all in vaine they be children of Babylon that will not bee healed nay they grow worse and worse for now they bring religion and holy things vpon the stage no maruel though the worthiest and mightiest men escape not when God himselfe is so abused Two hypocrites must be brought foorth and how shall they be described but by these names Nicolas S. Antlings In a Church in London euerie day in the weeke prayers and a Sermon at sixe 〈…〉 e in the 〈…〉 ning a â—â—â—ssed and rare example Simon S. Maryoueries Thus hypocrisie a child of hell must beare the names of two Churches of God and two wherein Gods name is called on publikely euery day in the yeere and in one of them his blessed word preached euerie day an example scarce matchable in the world yet these two wherin Gods name is thus glorified and our Church and State honoured shall bee by these miscreants thus dishonoured and that not on the stage only but euen in print Oh what times are wee cast into that such a wickednesse should passe vnpunished I speake nothing of their continuall prophanenesse in their phrases and sometime Atheisme and blaphemie nor of their continuall prophaning of the Sabbath which generally in the countrie is their play day and oftentimes Gods diuine seruice hindred or cut shorter to make roome and giue time for the diuels seruice Are they thus incurable then happie hee that puts to his hand to pull downe this tower of Babel this daughter of confusion happie he that helpes to heale this wound in our State but most happie that Magistrate who like zealous Phinehes takes some iust vengeance on that publike dishonour laid vpon our Churches But if we be negligent in this cause of God then hee himselfe will take the matter into his owne hand whose Church whose religion whose holy ordinances and most holie name are daily prophaned by them for as their iniquities are hainous and their basphemies against heauen so doubtlesse their iudgement is gone vp vnto heauen and lifted vp vnto the cloudes So wishing their repentance I proceed 3. The horrible abuse of the Sabbath day in this citie and ouer this kingdome in some places by Faires and Markets by May-games and Moricedencers by Wakes and Feasts in all places almost by buying selling bargaining in this citie by cariages in and out by selling betimes in the morning and after dinner by playing in the streetes and in the fields Oft hath this bin complained of and some haue endeuoured to heale it but it is an Impe of Babylon that will not be healed but rather it creepes as a canker thorow our whole State from the foot to the head But let vs take heed for it will eate out the heart and life of a State euen this one sinne Did not our fathers Ierem. 17. thus saith noble Nehemiah and therfore God brought Nehem. vlt. all this euill vpon vs See captiuitie destruction and desolation of a goodly and flourishing setled kingdome for the publike prophaning of the Sabbath O therfore happy he that puts to his helping hands to heale this wound which yet is curable enough if we would do our duties for the Commandement The fourth CoÌ„mandement is thou all within thy gates keep my Sabbath Now who is there within this Realme but is within the gates of the Kings house who within this Citie but within the gates of the L. Maior who any where but is of some mans familie and within some mans gates If then Fathers and Magistrates would looke to all within their gates this sinne could not bee so grieuous this wound not so wide and desperate as it is Therefore you my L. Maior bee exhorted to attempt the healing of this wound in your yeare set before your eyes the noble example of worthie Nehemiah it will excite you to this holy dutie and Nehem. then at the end of your yeare you may with the comfort of a good conscience say with him Remember Nehem. vlâ— 19 me O my God in goodnesse according to all that I haue done for this people But if wee still neglect this cause of God and suffer his Sabbath daily thus to be prophaned then let vs look for nothing but continuance and increase of these grieuous plagues that haue so long lien vpon vs and let vs be assured God will take the matter into his owne hands and some way or other get himself glorie vpon vs for he will lose his honor at no mans hand but whosoeuer will not glorifie him in his conuersion he will glorifie his owne name vpon him in his confusion which heauie iudgement that God may turne from vs let vs turne to him c. FINIS