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
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
the aduantage of the Romish cause and sayth that hereby wee may see what a perillous thing it is for Lay people to read the Scriptures But with his leaâ—e hereby we may see what a filthie heart and vile estimation popish doctors haue of the holy Scriptures who hearing their disciples thus horribly blaspheme them and God in them do not reproue it but make vse of it nor burie and quench them but write and publish them rather with an approbation then any detestation of them But will you heare his owne wordes and his owne iudgement not related from others as these but vttered out of his owne heart How little incitement to vertue appeareth to bee in the songes of Salomon yea rather how vngodly and wanton seeme they to bee in the outward face rather teaching and prouoking I craue pardon of all Christian cares Wantonnesse then godlinesse and what can the vnlearned finde or vnderstand in many sentences any thing to edification of godly life or rather a prouocation to wanton life And after certaine sentences alledged hee concludes The whole booke is no better like vnto these saith hee is all that booke You haue heard how the proueâ—bes were disgraced in the glosse vpon the decretalls and here the Canticles Now that Salomon may not haue one book left in credite Heskins i Vide approbationem laudem huius autoris libri apud Possev in appar sacro to 3. lit T. verbo Thomas Hardingus addeth touching Ecclesiastes What may appeare more vehement to disswade a man from wisedome then the booke of the Preacher how much is wisedome the goodly gift of God abused to appearaunce in this booke k Heskins in the same book and Chapter And to conclude of another booke which they holde also to be canonicall scripture and some of them to be Salomons hee sayth that The booke of Ecclesiasticus seemeth to haue such vnseemely wordes in it as an honest man would bee ashamed to speake them and I also sayeth hee would bee ashamed to write them if they were not Scripture l Heskins a little after in the same chapter If the wordes bee as immodest as hee pretendes they bee then why doe they holde such a booke to be Scripture and if they holde it to bee Scripture then how dare a Christian man say that it hath such speeches in it as an honest man would bee ashamed to speake or write I leaue this for them to aunswere in the meane time I go forward Not longe after comes Hosius a greate Doctor of theirs and after a Cardinall and writes thus m Hosius editionis vlt. tom 20. lib. de expresso dei verbo pag. 5. Pronuntiamus non verbum dei sed scripturam pendere ad authoritate testimonio approbatione Ecclesiae quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate coÌ„probata The word of God of it selfe doth not but as it is written in the Scriptures it dependeth on the authoritie testimonie and approbation of the Church and it ought no otherwise nor no further to bee esteemed the worde of God then as farre foorth as it is approued by the authority of the Church Lo what doctrine here is for hence it followeth that therefore if the Church should not allowe the newe Testament it were not scripture Put all these together and then it will soone appeare how pitifully this wound is healed Nay further if the time and present occasion would giue leaue to looke into their latter and moderne writers wee should see by the last and latest of all this wound is so farre from being healed that it rankles further and deeper euen like an incurable leprosie that cannot bee healed but let it suffice to name some of the Authors and referre the learned Reader to them n Pistoriuâ— cont Mentz disp 1. Stapleton lib. 9. doct princip cap. 14. Bellar. tom 1. Controv. 1. lib. 4. cap. 4. Fran. Agricola de verbo dei scripto non scripto cap. 7 cap. 9. Perouu de incertitudine c. scripturaruÌ„ And let vs go forward to another wound They taught the People in olde time namely for two or three hundred yeares past that Images were good laye mens bookes and euen then when they denied them the scripture as vnfit for them and obscure dangerous for seducing them to heresies were Images allowed and coÌ„mended vnto them as good meanes of Instruction 13 The seaueÌ„th wound Images are good laye mens bookes Some three hundred years ago liued a Frier called Gulielmus Peraldus learned for that time and well approued o Guliel Peraldus ord praed postea Epistola Lugdunens scripsit inter alia summa virtutuÌ„ vitiorum pervtilem illaÌ„ quidem coÌ„modam concionatoribus quae saepius est recusa haec Possev appar sac to 1. lit G. of their Moderne Censurers hee writes thus As the Scriptures are the bookes and containe the learning of the Clergie so Images and the scripture are the learning and bookes of laye men p Guliel Peraldus Summa virt vit tom 1. cap. 3. vt scripturae literae sunt Clericorum sic scriptura sculptura literae sunt laicorum Lo here how Images are associated and ioyned with the Bible Search the scripture saith Christ look on them and on Images sayth the Pope how readest thou saieth Christ what seest thou saith the Pope It is written sayeth Christ it is painted and grauen sayeth the Pope thy worde sayeth Dauid is my light not the golden Châ—rubins but nowe sayeth Poperie euen in the newe Testament the scriptures and Images are laye mens lights What a wronge is this to GOD and what an iniurie to his worde But is this healed Oh that it were but let the reader iudge by that that followeth 14 The seauenth wound not healed but made worse and worse One of their greatest Casuists Laelius Zecchius a great Diuine a famous Lawyer and of late yeares Penitentiarie of Bresse writing a great volume of Cases of Conscience dedicated to Pope Clement the viij amongst many other strange doctrines touching Images teacheth that It is not lawfull onely but profitable to haue Images in Churches to cherish and encrease charitie towards God and men c. and to preserue faith seeing Images are to bee held as bookes for them that bee vnlearned to draw them vnto knowledge memorie and imitation of holy and diuine matters c. q Laelius Zecchius Summa moral theolog casuum consci tom 2. cap. 90. art 18. pag. 609. Imagines poni â—n Ecclesijs vtile est ad charitatem erga deum sanctos fouendam augendam c. ad fidem conseruandam cum Imagine babeantur pro libris his qui literas ignoraÌ„t ex quibus ducuntur in cognitionem memoriaÌ„ imitationem diuinorum c. Brixiae 1598. Lo here this doctor who heing Penitentiarie is by his place
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
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
argument is easily framed but I beleeue not so easily answered Poperie teacheth there lies no appeale froÌ„ the Pope r CoÌ„mâ—â—iâ— opinio caâ—oâ—istarum doctorum and here teacheth that their lies appeale froÌ„ God But in reason he and themselues grant he from whom no appeal can lie is greater then he from whom one may s Decret caus 2. quaest 6. cap. 9. prouocandum est ad eos Iudiceâ— vbi est autoritas maior Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Againe here it is taught that we may appeale from God to the Virgin Marie If that be true let them answere this argument He vnto whom appeale doth lie from another is greater then hee from whome it is made this is their owne doctrine t Pet. Mathaeus in comment suis super constitut 2 Pij â— pag. 120. lege tum pontificia tum ciuili decretum esse scimus appellationem non deuolui â—isi ad superiorem l. praecipimus C. de appellat appellationem illam ratam haberi qua à Minore ad Maiorem appellatur ergo appellamus a Concilio ad papam noâ—â—contra But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernarâ—ine de busto his bookes are to bee burnt and yet they are both allowed and commended by the Romish Church v Bernardinus de Bustis scripsit de excellentijs Reginae Caeli CoÌ„mentarium siue vberrimum cruditissimum rosarium complures alios sermones plenos pietatis bonarum rerum sic Posseu in apparatu sacro to 1. Litera B. But let vs go forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here wee learne many pointes First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen w Vide Missalia Breuiaria officia vltima correctissima for shee that hath gotte possession of the halfe of Gods kingdome may well and worthily be held the Queene of heauen Secondly heere is a verie good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their owne tongues they would startle at this doctrine and when they hearde it deliuered in Pulpit that God had diuided his kingdome would soone haue sayde that is false doctrine for the Psalme sayth The kingdome is the Lords x Psal 22. 29. and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all y 1. Chron. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but he may diuide it to another then they would haue aunswered that cannot bee for hee himselfe saith I am the Lord c. My glorie I will not giue to another z Esay 42. 8 and if hee still obiected that was true in the olde Testament when there was none capable and worthie of this honour because then the Virgin Marie was not they would readily aunswere that in the newe Testament after the Virgin Marie was and after shee was the mother of Christ Christ her sonne speakes to God his Father but not to her his Mother Thine is the kingdome powre and glorie a Matth. 6. 13 The kingdome is Gods and how longe not till shee bee assumed and crowned in heauen as they say but for euer and euer And whereas they further teach that hee hath kept Iustice to himselfe but commited mercie to his Mother they would crie out vpon that doctrine and him that taught it and tell him that they finde it sixe and twentie times in one Psalme that Gods mercie indureth for euer b Psal 136 in euerie verse and that his mercie is ouer all his workes c Psal 145. 9 if ouer all then ouer her also or else shee is not of his making and if his mercie bee vpon her without which shee could neuer haue beene saued then how dare any say that Mercie is Hers and not Gods and if mercie bee Gods and that mercie of his endureth his not for the time of the olde Testament oneâ—y but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vppe mercie from himselfe to a creature thus would the people come vpon him that taught this doctrine and vppon the Romish Church that alloweth it and therefore doth not that Church wisely to keepe the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie here is a good defence of their Ladies Psalter d Vide officia Psalteria beatae Mariae Virgin is cuiuseun que generis seu impressionis wherein they turne the Psalmes from Dominus to Domina from GOD to our Ladie and when Dauid saith Lord haue mercie on mee they say O Lady haue mercie on mee and in thee O Lady is my trust They say this was compiled by Bonauenture e Bonauenturae opera omnia excusa fuere Romae in Vaticano in parte 2. inter alia est Psalterium beatae Mariae virginis ab ipso coÌ„pilatuÌ„ haec Possev in apparatu sacro litera b. 10. i. but tho hee liued in ill times f Circa annuÌ„ 1272. in concilio Lugdunensi sub Gregorio 10 Bonauentura obijt Possev in loco citato yet his other writinges giue cause to hope hee made it not for hee saieth that wee must take heede we so inlarge not the excellencie of the Mother that wee diminish the glorie of the sonne g Ex Perkinso in suo problemate pag. Sure hee that sayde so would not bee so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly here wee see the reason why the Popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6 and Luk. the 11 al their Misâ—als breuiaries Maâ—uals allowed priâ—ers in all which they cut short the lords praier leauing out the wordes of the conclusioÌ„ for thine is yâ— kingdom c. For if the kingdome bee diuided then it is not all his for euer no maruel therefore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robberie and sacriledge in cutting off part of the
Lords prayer for another place and purpose it is here euident that no Papist in the World can with a good conscience say the whole Lords prayer For if God haue now diuided his kingdome then how can hee say with Dauid in the olde testament i 1. Chr. 29. 11 and Christ in the newe k Math. 6. Thine O Lord is the kingdome for euer therefore hee must either alter the Lords prayer and say Thine is halfe the kingdome c. or neuer say it at all or else curse and detest his owne teachers that write and his Lord God the Pope that alloweth such doctrine Alas poore soules what should a simple honest hearted Papist do in this case See therefore in what pitifull state they liue who haue subiected themselues to such teachers Lastly let it bee obserued that here they teach that there bee in spiritual matters touching the soule 2. diuine Courts the one of Iustice and that is Gods the other a Chancerie a Court of Mercie and that is Maries these bee their verie wordes and further that if any man feele himselfe agrieued in Gods Court of Iustice let him appeale to the Court of mercie of his Mother Oh-strange diuinitie Canne Gods iudgements bee vniust or his proceedinges erroneous and vnequall If they bee not then why do they talke of appealing to a higher Court for why do writtes of error lye from one Court to another but that it is presupposed that they may erre and why is there a Chauncerie but that the rigour and extremitie of the Lawe may bee mitigated But if the Scripture say true in the text Righteous art thou O Lord and iust in thy iudgements l Psal 119. 137. then this is blasphemie of a high nature that there needes a Chancerie to rectifie his proceedinges and mitigate his Iudgements But as for this doctrine that the Chauncerie or Court of mercie is not Gods but his Mothers and that therfore Gods iudgmeÌ„ts are to be mitigated by another and therefore that shee and her Court are in this respect rant shee is not healed And yet for the better satisfaction of all men that as shee is not yet so shee purposeth neuer to bee healed nor to reforme any thing and that this is not the priuate opinion of that or any other one doctor I desire all that loue the trueth to take knowledge that of late within these seauen yeares an Italian doctor a Iesuite and an approued writer writing a storie of the miracles of our Ladie of Loretto teacheth euen the same doctrin and makes no bones to bluster out almost the very same words which for better assurance I will put down s Horatiuâ— Tursellinus hist virginis lauretanae in Epistola dedic virgo Maria salutem vndique cinctam periculis expedire vitam veris salutaribus bonis cumulare vult potest Matrem quippe suam omnipotens deus diuinae potestatis Maiestatis sociam quatenus licuit asciuit The Virgin Marie both will and can is both willing and able to deliuer such as bee compassed about with daungers on all sides and to heape vpon them all good blessinges for Almightie GOD as farre as it is lawefull t This clause as farre as it is lawfull is a strange word to be spoken of God for what can be vnlawful to God that is good whose wil is the holiest law if therfore it be good to make a creature fellow with him in his deitie it must needes be lawful and so the clause is idle If it bee not good but impious and contrary to the nature of God then to thinke it any way lawful or possible to be done is no lesse then to think it any way lawfull for God to lie or sin or deny himselfe so that take it any way this limitation of the Iesuite both grossely abuseth the reader and containeth horrible impiety against God So far is it from being any shelter to the blasphemy that is deliuered in the whole passage hath made his Mother fellowe and partaker of his diuine Power and Maiestie c. See here the new and refined diuinity of the Iesuites what is this but the same with that afore for if shee bee made partaker fellow with God in his diuine power and Maiestie it is no maruel that God hath coÌ„mitted his mercy to her if froÌ„ these words we look into the body of the book we shal find he ascribes such works miracles to her as can belong to none but him or her that is a fellow with God or rather God himself It cannot bee saide the booke wants authoritie for it is formally allowed dedicated to the Cardinall Aldobrandino printed at Rome and since often elsewhere and of late both the Authour and his booke highly commended by the greatest Romish censurers u Posseu in apparatu sacro to 2. litera H. Horat. Tursellinus Romanus è societate Iesu lauretanae historiae 5. libros latinos elegantes ad fideÌ„ historicae veritatis conscripsit Romae excuâ—os quos qui legerit vt miranda beatissimae Virginis opera suspiciet sic lauretanam illam domum percupidè curabit inuisere Vlterinâ— autem de eodem Tursellino vide C. Bonarscij Amphitheatrum honoris Libro 2. cap. 13. So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. Now to go forward from the Person and Maiesty of God let vs proceede to his Holy SCRIPTVRES and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vppon those vâ—le and base speeches vttered and written of them by Eccius Pighius Hosius and manie other of that generation for that they haue beene both detected and with shame inough reâ—ected by many reuerend men of our nation both in Latine and English w Whitaker Fulke Iewel Reinolds and others but vppon some that often haue not bin touched by many nor euer can be sufficiently condemned by any In the Canon Lawe the Pope spareth not to disgrace the holy Scriptures in express tearmes sometimes equaling his own Constitutions with them somtimes preferring them In the Decree hee shameth not to affirme that 7 The fourth wound The Popes decrees be equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canocall Scriptures x Vide decretuÌ„ cum glossa Lugd. 1510. In fol. dist 19. cap 6. Inter Scripturas canonicas Epistolae decretales connumeâ—antur and impudently alleadgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon lawe a hundreth yeares agoe But some will say this wounde is now healed No look in the new impression reuiewed at the Popes commandement and printed by his authoritie within these fewe