A Retractive from the Romish Religion, Motive 1

A Retractive from the Romish Religion · Motive 1

p. 3MOTIVE. I. That Religion which in many points giueth libertie to ſinne, is not the truth: but ſuch is the Religion of the Church of ROME: ergo, &c.

THe firſt propoſition is an vndoubted truth, and2. MAIOR▪ Iames 1. 27.Jas 1:27 needs no confirmation, eſpecially, ſeeing S. Iames deſcribeth true Religion by theſe attributes, pure and vndefiled: And S. Paul 2. Tim. 3. 1. Tit. 1. 1.2 Tim 3:1Titus 1:1calleth it the myſterie of godlineſſe, and the doctrine according to godlineſſe. And herein conſiſteth an eſſentiall difference betwixt the true Religion and all falſe ones; ſo that it muſt needs follow, that, that Religion which is eſſentially the cauſe and occaſion of ſinne, and openeth a wide window to vngodlineſſe, cannot be the truth of God, but muſt needs fetch it beginning from the deuill, who is the author of all euill. The Goſpell indeede may by accidentRom. 7. 11. Matt. 10. 34.Rom 7:11Matt 10:34 be the occaſion of euill, as S. Paul ſaith, The law is the occaſion of ſinne, for it ſtirs vp contention and ſtrife, and diſcouers the corruptions of Mans heart, and by oppoſing againſt them (as a damme againſt a ſtreame) makes them to ſwell and boyle, and burſt forth beyond the bounds: howbeit, here the cauſe is not in the Goſpell, or Lawe; but in the corruption of mans heart, which, the more it is ſtirred, the more it rageth and ſtriueth to ſhew it ſelfe. But neuer yet was the doctrine of godlineſſe the cauſe of wickedneſſe, nor the pure and vndefiled Religion of Chriſt Ieſus, an eſſentiall procurer and prouoker vntounto ſinne.

3. This therefore being thus manifeſt, all the queſtion and difficultie remaineth in the ſecond propoſition; to wit, that the Religion of the Romiſh Church is ſuch as openeth a gappe vntounto ſinne, and giueth notorious libertie and ſcope to vngodlineſſe; and that not by way of accident or occaſion, but neceſſarily as the cauſe to the effect, Qua data, neceſſariò ſoquitur effectus; as the Logicians ſpeake: and therefore being an …npure and defiled Religion, and the myſterie of iniquitie, p. 4not the myſterie of godlineſſe: it cannot be that true Religion which Chriſt our Sauiour brought with him from heauen, and left here vponupon earth blameleſſe and vnſpotted like himſelfe, to be the way to lead vsus vntounto heauen, where hee is.

4. That the Romiſh Religion is a polluted and defiled Religion,MINOR. tending to libertie and looſeneſſe. Let the indifferent Reader iudge by theſe few inſtances, deriued out of the verie bowels of their Church, and being articles of their faith, and grounds of their Religion. And firſt to beginne with theirI. Med. Chriſt. paraen. li. 7. ca. 17. Gratian part. 1. pag. 76. Panorm. extr. de diuort. c. fin. Felyn. de conſiſt. cap. ſtatut. can. 1. Anton. pa…. 3. tit. 22. cap. 6. doctrine of diſpenſations; whereby they teach that the Pope hath power to diſpenſe with the word of God, and with eueryevery commandement of the Law, and not onelyonly with the Law, but with the Goſpell and Epiſtles of Paul: to what horrible looſeneſſe and lewdneſſe of life doth it tend? for to omit that it containeth in it open blaſphemie by their owne rule, which is, that In praecepto ſuperioris non debet diſpenſare inferior, the inferiour may not diſpenſe with the precept of the ſuperiour, by which the Pope diſpenſing with Gods lawe, is not one…y equalled, but exalted aboue God; what ſinne is there, bee it neuer ſo hainous, which there is not libertie giuen to commit by this licencious doctrine?

5. Inceſt? But Pope Martin the firſt gaue a diſpenſation to one to marrie his owne ſiſter, and not his wiues ſiſter only, as ſome of the Romiſh crue would dawbe ouer this filthie wall, becauſe it is in Antoninus, Cum quadam eius germana: Antonin. part. Silueſt. in verbo Papa. pag. 279. Bartho. fumus in verb. diſpenſat. Angel. de Claua. in verbo. papa.for Silueſter Prieri…, Bartholomeus Fumus, and Angelus de Clauafio, ſpeake more plainely, Cumſua germana; that is, with his owne naturall ſiſter. Another Pope diſpenſed with Henry the eight to marrie his ſiſter in law: and with Philip of Spaine to marrie his owne Niece: and Clement the 7. licenced Petrus Aluaradus the Spaniard, to marrie two ſiſters at once: andFumus quo ſupra Caietan, in Leui. cap. 18. Nauarr. enchir. pag. 515. no maruaile, ſeeing it is the very doctrine of the Romiſh Church, that the Pope can diſpenſe in all the degrees of Conſanguinitie and Affinitie, ſaue onelyonly with the Father and his daughter, and with the Mother and her Son. Sodometrie? But Pope Sixtus the fourth licenſed the Cardinall of Saint Lucie, p. 5and his familie, to vſe freely that ſinne, not to bee named in the three hote moneths of the yeare. And Iohannes a Caſa Archbiſhop of Beneuentum, and Legate to Pope Iulius the third, ſet forth a Booke in Italian Meeter, in commendation of this execrable ſinne.

6. Adultery, and fornication? But they affirme and hold,Nauarr. Enchir, pag. 515. Caietan in Leu. cap. 18.Lev 18 that the Pope hath power to diſpence with all manner of perſons in the contract of Matrimonie, (the Father with his daughter, and the mother with her Sonne) onelyonly excepted. And therefore Ʋladiſlaus King of Hungarie, and Ludouicus Rob. Gag. in Lud…uic. 12.the French King, by meanes of diſpenſation purchaſed from the Pope, put away their lawfull wiues, and married others. And for Fornication, the Popes Canon is famous, Hee that Mich. Ritus l. 2. Decret. diſt. 34. cap. 4.hath not a wife, but for a wife, or inſtead of a wife, a Concubine, let him not for that be kept from the Communion. And Bellarmines doctrine confirmeth the ſame Canon of the Pope, and…el. de monach. li. 2. ca. 30. croſſeth the Canon of Chriſt; for thus he writeth, that ſpeech of the Apoſtle (they that cannot containe, let them marrie, for it is better to marrie then to burne) cannot bee rightly ſaid of them that hauehave vowed, for both are naught, both to burne and to marrie; yea, it is worſe of the two to marrie, whatſoeuer the Protestants ſay to the contrarie. This is the 75. Grauamen complainedCent. Grauam. grau. 75. of by the Germanes, that the Biſhops and their Officials did tolerate Prieſts to hauehave Concubines, vnderunder the paiment of a certaine annuall rent of money. Which alſo Eſpenſ…s a learnedEſpenſ. de conti. li. 2. cap. 7. & in Tit. 1.Titus 1 Biſhop of their owne confeſſeth, and complayneth of both in his ſecond Booke de Continentia, and in his Commentarie vponupon Titus. Nay, that which is horrible to ſpeake, and almoſt incredible to beleeue, the Germans in their 91. Grauamen cō plained, that not onelyonly thoſe Prieſts that had their whores, payd yearely rent for it, but euen thoſe that were continent and would hauehave no Conenbines, muſt pay the rent; and then be it at their choyce whether they would hauehave a Concubine or no. And leſt any ſhould thinke that Prieſts onelyonly were thus diſpenſed withall, and that their Concubines were in ſtead of wiues, though for the auoyding of ſcandall they might not hauehave that name: as if the name of a wife were more ſcandalous then the name p. 6of a Concubine (O height of impiety!) let all the world know, that not onelyonly the Clergie, but alſo the Laity were in this caſe diſpenſed withall, as might be prooued by many examples, if need were. May not this Church than rightly be ſ…led The Whore of Babylon, which thus authoriſeth whoredome in all degrees, and turneth a filthy ſinne into a lawfull and warrantable act?

7. Periurie? But it is a prouerbe in the Popes Court, (asPet. Martyr loc. com. teſtifieth Peter Martyr) Quòd non eſt Regum & Magiſtratuum, ſed Mercatorum ſtare iuramentis; It is not the part of Kings and Magiſtrates, but of Marchants, to ſtand to their oaths: And this is one of their renowned poſitions, The Pope may diſpenſe with any oath, be it neuer ſo lawfull. VponUpon which ground Azorius the Ieſuite defendeth Pope Gregorie Azor. Inſt…tut. mor. l. l. 5. c. 15.the twelfth, who in the time of a great ſchiſme did openly and ſolemnly ſweare, that if he were made Pope, he would giuegive it ouer againe: but being elected, he performed nothing leſſe. And alſo the ſame Ieſuite auoucheth, that other mens oaths Idem li 11. c. 9.may be diſſolued by the Pope. And the gloſſe vponupon the DecretalsGloſſa ad Decret. li. 2. tit. 24. cap. 10. ſayth, That a man is no further bound to the obſeruation of any oath, then it ſhall like the Pope. And the reaſon is added, Quia in omni iurament o excipitur authoritas maioris, in eueryevery oath the authority of a ſuperiour muſt bee excepted; which ſuperiour by their doctrine is the Pope. And for their practice herein, I appeale to Cardinall Iulian the Popes LegateBonfin. Decad. 3. lib. 6. in Hungarie, who not onelyonly licenced, but perſwaded Vladiſlaus the King to breake the league, and falſifie his oath madeAeneas Siluius com. in Europ. to Amurath the Turke, which was the cauſe not onelyonly of his ouerthrow, but of the loſſe of a great part of that famous Kingdome; behold the fruits of theſe Romane Prophets. And to leape from a Cardinall to a Pope, I call to witneſſe Clement the 7. who diſpenſed with Francis the French King, for his oath ſworne to Charles the fift, at his deliuery out of priſon. And leſt any ſhould thinke this to be a particular blot of one Pope; adde to him Gregorie the 7. who releaſed Rodolph the King of Sue…ia from his oath of obedience to the Emperour Henrie the 4. and conferred the Empire vponupon him. And Pope p. 7Zachary, Boniface the eight, and Benedict de la lune, who freed the French men from their oath of obedience, which they ought vntounto their Kings. And laſtly, Pius Quintus, who by his Bull of excommunication againſt our late famous Queene of bleſſed memory, diſcharged her ſubiects from their oath of allegeance, whereby many open rebellions were raiſed vp againſt the State, and ſecret treaſ…ns plotted againſt her ſacred perſon.

8. Diſobedience to Parents, Rebellion againſt lawfull Princes, and murdering of them alſo if they ſtand in their way?Bell. de monach. lib. 2. cap. 36. but the Pope can diſpenſe with children, if they ſhall take vponupon them the vow of ſingle life, after fourteene yeares of age, and enter into a Sodomiticall Cloyſter: and the Father hath nothing to doe with his childe being there once encloiſtered except he cannot liue without his helpe. And for Princes;I▪ …uita Gicar. if the Pope ſhall excommunicate a Prince, or ſuborne a wicked traytor to murder his Soueraigne, then is this rebellion and murther not onelyonly a warrantable, but alſo a meritorious and an heroicall act. Witneſſe at home the Iriſh rebellion, heartened forward by Doctor Saunders, by the Popes inſtigation: and abroad, the murther of Henry the third, the French King, by Iames Clement; which bloudy deed was after highly commended by the Pope in his conſiſtoriall Oration to be ſeene in print. And of Henry the fourth, of late dayes by helliſh Rauilliac, with many ſuch like, which I could here produce, but that fitter occaſion will be offered hereafter for their larger diſcouery.

9. Theſe few particulars are ſufficient to ſhew, what a gap is layd open to all looſnes by this Romiſh doctrine of diſpenſations; which, that it is not our malicious collection (as they affirme) but a neceſſary conſequence: One of their owneFranciſ…. V…ct. d poteſt. pap. & concil. Relect. …. pag. 139. learned Fryers confeſſeth as much, Vid…m… quotidie à Romana curia, &c. We ſee daily (ſayth hee) ſo large, yea ſo diſſolute diſpenſations come from the Court of ROME, that the world is not able to endure them; neither doe they tend onelyonly to the ſcandall of the weake, but of thoſe alſo that are ſtrong. I omit here the Popes diſpenſing with the cure of ſoules; whereby hee p. 8plainely declareth, that though hee proudly ſtileth himſelfe ſupremus paſtor animarum, the chiefe ſhepheard of ſoules: yet he is maximus vaſtator animarum, the greateſt hauocker of ſoules that is on the earth (the Deuill onelyonly excepted) who goeth beyond him a little, I muſt needes confeſſe: for when he licenceth ſome of his Cardinals to enioy ſome 200. ſomeNichol. Clenang. 300. Benefices, moſt of which they neuer ſaw nor knew, nor regarded how they were ſerued, or ſtarued: what doth heeIoh. Gerſ. tom. …. de poteſt Eccleſ. conſid. 10. but ſhew himſelfe rather a Wolfe, than a Shepheard? This kind of diſpenſation Saint Bernard in his time calleth a diſſipation. And Iohn Picas the famous Earle of M…randula, in anIoh. Pic. Miran. …rat. ad Leon. 10 Oration to Pope Leo the 10. complaineth of, as a notorious corruption in the Church in his dayes. Now then, to conclude the poynt, if to maintaine Inceſt, Sodometry, adultery, fornication, periury, diſobedience to Parents, rebellion againſt Princes, and murther, be not to giuegive licence to moſt horrible and foule ſinnes, l…t all men iudge, and then conſider what that Religion is to be iudged of, which giueth either open or ſecret diſpenſation to all theſe.

10. This is the firſt Romiſh doctrine directly tending to2. liberty: A ſecond, nothing inferiour to the former, is their doctrine of popiſh pardons and Indulgences: a doctrine indeed full of all licentiouſnes, ſtuft with impiety, and letting the reynes looſe to all manner of villany. For thus they teach, that the Pope being Chriſts Vicar heere on earth, hath the keyes of the kingdome of Heauen in cuſtody, to admit in by Indulgence, or to ſhut out by excommunication as hee ſhall ſee cauſe: and that the merits of Martyrs (to wit) their workesBel. de Indulgen. lib. 1. ca. 2. of ſupererogation, which they hauehave more then they need for their owne ſaluation, which (mixt with the merites of Chriſt) they call the treaſure of the Church, are to bee diſpenſed and diſpoſed at his pleaſure.

11. The limits and largenes of theſe pardons they ſtretchAquin. ſupl. in 3. par. q. 25. art. …. Bonif. apud Plat. in vita. ſo farre, that they make them of more force then the death and paſſion of Chriſt: for as they teach, Chriſts death freeth onelyonly a culpa & aterna poena, that is, from the guilt of the fault and the eternall puniſhment due vntounto it, but not a poena temporali, p. 9from the temporall puniſhment: but theſe popiſh pardons acquit and diſcharge both from the guilt, and from the puniſhment temporall and eternall, as ſome of them affirme, and they that mince it fineſt, from the guilt and temporall puniſhment: ſo that Chriſts paſſion commeth ſhort of his VicarsƲeg. li. 13. c. 36. pardon, and the ſeruant can doe more then the Maſter by their Religion: for though the efficacie of theſe pardons dependeth vponupon the merits of Chriſt; yet that is but in part,Tapper. expl. art. Louan. art. 6. for the Saints merits muſt be mixed with them, or elſe they alone make no good medicine, and the Pope muſt diſpence them, or elſe they are of no value. Neither doe they firetch onelyonly to thoſe that are aliue, but to the dead alſo: And thatFu…men. brut. ex bul. Clem. 6. not onelyonly in Purgatory, but in Hell. Out of both which places (ſay they) both the ſuburbs and the Citie, the Pope is able to deliuer whom he pleaſeth, and place them in heauen, the ſeate of the bleſſed: this is the opinion of diuers of them. Antoninus the Archbiſhop of Florence auoucheth almoſt asAntonin. part. 3. Tit. 22. c. 5. §. 6. much (leauing out hell) for he ſaith that the Pope, in reſpect of his abſolute iuriſdiction, may abſolue all that are in Purgatory, and empty the priſon at once: (marke his reaſons) for (ſayth he) ſeeing Gregory by his prayer diſcharged Traiane from the paine of hell, which is infinite: Therfore much more may the Pope by communication of indulgences, abſolue all that are in Purgatory, from that puniſhment which is but finite. And for aſmuch as Chriſt may take away all paine, therefore the Pope alſo (who is his Ʋicar) may. Theſe be the Archbiſhops goodly reaſons, the one whereof is meere fooliſh and friuolous, the other blaſphemous: but howſoeuer it be, yet thouſands of ignorant perſons hauehave receiued theſe as their Creed, and by them beene ſeduced to the vtter ruine and deſtruction of their ſoules.

12. And to that height of impudency are theſe pardonmongersOnuph. Pa…vi…. growne, that they ſtocke not to promiſe plenary remiſſion of all ſinnes, to all that either come on pilgrimage to Rome, or miſcarry in their iourney, or that viſite the holy places there, eſpecially the 7. priuiledged Churches; promiſing to ſome 50. to ſome a 100. to ſome 3000. yeares of pardon. p. 10Yea, Boniface the eight granted, of his bountifull liberality, 82000. yeares pardon, for eueryevery time ſaying a prayer of S. Auguſtine, printed in a Table at Venice, and that toties quoties. Iohn the 22. granted twentie yeres pardon to eueryevery one that doth but bow his head at the naming of Ieſus. Here is a notable pardon indeed: a man may in one day prouide for millions of ages, and not onelyonly for himſelfe, but to helpe his friends out of Purgatory. Beſides all this, their holy Father the Pope vſeth to conſecrate and hallow an infinite number of Crucifixes, and Medailes, and Agnus Dei's, Holy graines or Beads, and ſuch like traſh, and ſend them abroad into the world, that whoſoeuer weareth one of them about him, if he bee at the poynt of death, and ſay but in his heart the name Ieſus, ſhall hauehave a plenary and full forgiueneſſe of all his ſins.

13. But what ſhould I rake any deeper into this filthy puddle? I might ſpend much time and trauaile in deciphering the infinite and groſſe abſurdities of this monſtrous doctrine,Recitare, eſt refutare. the very naming whereof is a ſufficient confutation. I referre the Reader to others that hauehave amply diſcouered theſe ſecrets of the whore of Babylon. But to returne to the poynt, Is not this a doctrine (I pray you) of licentiouſneſſe? who would feare to ſinne, when pardon may be obtayned at ſo low a rate? for bowing the head, ſaying ouer a ſhort prayer, viſiting a Church, creeping to a Croſſe, wearing a Crucifixe, pardon may be purchaſed for ſinnes, without number, and that for yeares without number. What is the height of liberty, if this be not? But yet they aſcend higher, for there is a great Mart of all theſe Indulgences at Rome, there you may hauehave them at a very lowe price, rather then goe without, yea, cheaper than any other ware: and leſt Rome ſhould ſeeme too farre to fetch them thence, there are petty markets and faires of them in eueryevery Country, and the Pedlers that carry about this traſh, are the Prieſts and Ieſuites. Leo the tenth ſent T… …elius …alaeus in vita Leonis 10.about with his Pardons, offering to eueryevery one for the payment of tenne ſhillings, and not a penny vnderunder, to ſet at liberty the ſoule of any one which they ſhould name in Purgatory. And of late it is ſayd, that the Ieſuites brought into p. 11England, Agnus Dei's by thouſands, which they ſold at what rate they liſt to poore ſeduced Papiſts. Peroun the French Cardinall brought with him from Rome many ſuch hallowed and holy things, as ſome ſay, by the ſale thereof to helpe to defray his charges which he was at in that coſtly iourney.

14. What ſhould I name vntounto you their odious marchandize, and ſetting to ſale of all manner of ſinne, called taxa poenitentiaria Apostolica, whereby impunity is graunted to eueryevery ſinne, be it neuer ſo grieuous; ſo the party payeth according to the rate for his abſolution, to wit, if he will be abſolued from adultery or inceſt, it muſt coſt him foure Turons: if from both together it muſt ſtand him in ſixe Turons: if from wilfull murther (being in holy orders) hee muſt pay twelue Turons: being a Biſhop or an Abbot fiftie Turons, twelueMuſcul. com. loc. tit. miniſt. Ducats? &c. Thus there is no ſinne ſo haynous, for which pardon may not be purchaſed for a ſmall ſumme of money, as one of their owne Canoniſts could ſing,Iohan. Monachu…

Si dederis marcas, & ijs impleueris arcas,

Culpa ſoluêris, qua que ligatus eris.

If thou with markes, wilt fill their arkes,

what ere thou doeſt commit

By word or deed, thou ſhalt be freed,

the Pope hath pardon'd it.

15. If this be not a doctrine of liberty, let all the world iudge. Who need care what ſinne hee commit, when a pardon is but a money matter? Is it any maruaile now, if whores and theeues and notorious offenders turne Papiſts, ſeeing they may hauehave ſo eaſily a full and plenary remiſſion of all their offences? And that which is yet a greater emboldening of men to ſinne then all the reſt; they oftentimes for money pardon a ſinne before it be committed, as it is conſtantly reported of Parry, that he brought with him his pardon in his pocket for murdering the late Queene, intended by him. But I hauehave heard of ſome that hauehave beene hanged with their pardons p. 12about their necks, and ſo (it may be) was that bloudyminded Traytor. And this was it that emboldened the GermansChemnit. exam. de poeniteat. to robbe the Popes pardoner, becauſe they had purchaſed of him before, a pardon for the next ſinne they ſhould commit, though it were a great one: now this was the next, and therfore iuſtly he could not find fault with them.

16 By this it is euident, to what looſeneſſe and lewdneſſe of life this doctrine doth tend. Iſti enim indulgentiarum buccinatores, Onus Eccleſ. ca. 15. fol. 26.omnimodam promit…unt ſecuritatem, quaeparit negligentiam & negligentia offenſam Dei, ſaith the Author of that Booke called Onus Eccleſiae; that is, theſe publiſhers of pardons do promiſe all manner of ſecurity, which breedeth negligence, and negligence the offence of God: for Culpam qui praeterit, inuitat nouam, conniuence at one fault is the hatching of a new. Who ſo will plainly ſee in one view the monſtrous licentiouſneſſe of life that iſſueth from this puddle of Popiſh pardons, let him read the third grieuance of the German Nation, in the Booke of their Centum grauamina, exhibited to the Popes Legate at Noremberge, Anno 1522. in the latter end whereof are theſe wordes of iuſt complaint. By the ſale and marchandize of this ware, not onelyonly Germany is ſpoyled of money, but Chriſtian godlineſſe is extinguiſhed, where, when eueryevery one, according to the quantity of his payment, taketh vntounto himſelfe liberty to ſinne: hence whoredome, inceſt adultery, periury, murther, theft, robbery, vſury, and a whole heape of miſchiefes hauehave proceeded; for, what miſchiefe will men be afraid to commit, when they be once perſwaded that they hauehave obtained licence and impunitie to ſinne, not onelyonly in this life, but alſo after their death? Hitherto is the complaint of Germany, which alſo may bee the iuſt complaint of the whole world.

17 A third doctrine of the Papiſts (opening the gap to licentiouſnes)3. is their auricular confeſſion, and popiſh penance: I ioyne them together, becauſe they goe together in their practice, and are both together members of one of their new deuiſed Sacraments. True it is, that in outward ſhowe theſe carry a ſemblance of ſeuere diſcipline: but if we ſearch into their bowels, we ſhall find them to be the greateſt baytes that p. 13can be vntounto diſſoluteneſſe: For when they teach that the enumeration and reckoning vp of all a mans finnes in the yeare, of a Prieſt, once a yeare, obtaineth preſent abſolution and pardon at the Prieſts hands, who is both Iudge in this cauſe, and Phiſicion; and hath power to loofe and binde, and to open and ſhut, to wound and heale, by the key of powerCoſter. enchir. committed to him: What is this, but to open a gappe to all wickednes? for when men are perſwaded that there is ſo ready and eaſie a meanes to be rid of their ſinne, what need they be ſo chary of committing it? Hence it is (as by lamentable experience it is found true) among thoſe that are deuoted to this Religion, they ſinne freely, that they may confeſſe and be abſolued; and when they hauehave confeſſed they ſinne againe, that they may confeſſe againe, making no conſcience how they liue all the yeare, and what horrible ſinnes they commit, being perſwaded that at Eaſter, by the ſhriuing of a Prieſt, they are cleane abſolued. Iuſt like a drunkard, that drinkes ſo long till hee vomite, and when his ſtomacke is diſgorged, drinkes afreſh, that he may vomite afreſh: or like a glutton, that ſurfets all the yere long in all maner of intemperancy, & then in the ſpring takes phiſick to purge out the naughty humors frō his ſtomake, & as ſoone as he is purged, fals again to his ſurfeting & ryot, in hope to be purged again in the ſpring.

18. This is the fruite of Popiſh ſhrift, commended ſo highly by them to be ſo ſoueraigne a medicine againſt ſin; which, if it be ſo, why did not Chriſt and his Apoſtles vſe it? were they not as carefull to preſerue men from ſinne, as the Pope and his ſhauelings are? or is the Pope and his Apoſtles wiſer then Chriſt Ieſus and his Diſciples? why was it not vſed in the Primitiue and purer times of the Church? Rhenanus and Eraſmus, Rhen. Annot. ad Tertul. de poenit. Eraſ. Annot. ad Hieron. de obitu Sabi…l. Chryſoſt. Homil. 22. ad popul. Antioch.two learned Papiſts, affirme plainely, that it was neither ordained by Chriſt, nor vſed by the ancient Church: and Chryſostome telleth vsus, that God doth not enforce vsus to come forth and diſcloſe our ſinnes to any man. He requireth no more (ſaith he) but that we ſpeake to him alone, and to him alone confeſſe our faults. I, but the Popes iudgement is more diuine, and the times of Popery are more free from corruption (beleeue p. 14it who liſt) and therefore howſoeuer then, yet now it is found to be a ſoueraigne preſeruatiue againſt ſinne: as if they that feare not to offend in the preſence of God, will bluſh to confeſſe their offences in the eare of a ſinnefull Prieſt: or as if the law of God were of leſſe force to keep men in awe, which they cannot eſcape, than the feare of a mortall man, whome they may deceiue.

19. But let them ſay what they will, and cloake their licentiouſneſſe with neuer ſo holie pretences, all that hauehave any iudgement to diſcerne colours, which the blinde Romaniſts cannot do, or any wiſedome to trye the ſpirits and doctrines whether they be of God or no; know, that Romiſh ſhrift is nothing but a ſhift to diue into mens purſes, and a tricke of policie to ſearch into their purpoſes, that by that meanes they may enrich their owne coffers, and vphold their Antichriſtian Hierarchie: for by this deuice they vnderſtand the ſecrets of ſtate, and ciſcouer mens affections in Religion, and ſo cunningly inſinuate themſelues into the managing of all affaires, both for preuention of preiudice to themſelues, and vndermining their oppoſites: this is the policie of Romiſh ſhrift; and were this all, it were to be borne withall, if withall it did not open a wide doore of liberty to others, as I hauehave in part ſhewed; and were not a bawd of vncleaneſſe to the ſhriuers themſelues. Heare what one of their own writers reuealeth concerning this laſt poynt. It is an ordinary practice (ſaith he)Aluar. pelag. & Planet. eccl. lia. art. 27. for Prieſts to commit execrable villany with women at ſhrift, rauiſhing wiues, and deflowring maids in the Church, and committing Sodomie with young men, &c. Cornelius Agrippa, another of their owne, hath left in writing for all poſterity to remember, that Auricular confeſſion is genus quoddam lenocinij, and heDe vanit. c. 64. referreth vsus for proofe thereof vntounto the Tripartite Hiſtory: Nec deſunt mihi (ſaith hee) ſi referre velim cognita recentia exempla. I need not to ſeeke for farre examples: for I could relate many freſh and well knowen, if I would. And then he concludes, that Prieſts and Friers, and Monkes, hauing, vnderunder pretence of Religion, free acceſſe vntounto any woman many times, whoſe ſoules they ſhould gaine to God, their bodies they ſacrifice to the deuill. p. 15Thus is their owne filth caſt in their faces by their owne fauorites, who by all likelihood would ſpeake the beſt of their mother, and in no reſpect durſt ſlander her, for feare of ſhame and puniſhment. Wee finde in the Tripartite Hiſtory (to the which it may be Agrippa had relation) of the rape of a noble woman by a Deacon in the time of ſhrift; for the which cauſe Nectarius the Biſhop of Conſtantinople, baniſhed this ſecret confeſſion out of his Church; as alſo, all the Biſhops of the Eaſt did the like in theirs. This ſtory is recorded by Socrates, Socrat. li. 5. ca. 9. Sozom. li. 7. c. 16. Tripart. l. 9. c. 35 Niceph. l. 12. c. 28 Andr. ort…o. exp. Baro. tom. 1. art. 56. …u. 28. Coſt. ench. p. 387.Sozomene, and Nicephorus; neither is it denied by the Romaniſts themſelues, though ſome of them condemne Nectarius for doing ſo: As Andradius and Baronius, the one calling it a moſt impudent fact: the other ſaying, that not a good ſpirit; but an euill ſpirit perſwaded him there unto. And others ſeeke to elude ti, by ſaying the ſtory is miſtaken, and that Nectarius baniſhed not confeſſion it ſelfe, but the neceſſitie of confeſſing to one certaine Prieſt, which though it bee a vaine gloſſe which corrupts the text, as Chemnitius fully proueth: yet, notChem. exam. Tri. de confeſs. to ſtand vponupon it, this is euident, that ſuch a foule fact was committed in the time of ſhrift, and that thereupon this ſecret confeſſion was either vtterly abrogated, or at leaſt ſo reſtrained, that it was no more ſecret, for feare of ſuch like enormities: and indeed graunt that Nectarius did euill in aboliſhing all kind of confeſſion, as Socrates, and Sozomene charge him: and as wee alſo will not excuſe him, for wee hold that there may be an holy & profitable vſe of confeſſion in the Church, for the ſearching of the wounds of ſinnefull ſoules, and applying of fit counſell & comfort to diſtreſſed conſciences; yet from thence we may deriue theſe three concluſions, firſt, that ſecret ſhrift was then thought not to bee ex iure diuino, but onelyonly a tradition of the Church, for elſe it could not hauehave been aboliſhed; ſecondly, that it was not thought neceſſarie for the remiſſion of ſinnes, as the Romaniſts teach; and thirdly, that it is a moſt dangerous occaſion to vncleannes, which is the matter we hauehave in hand to proue.

20. If any here except, that theſe enormities proceed from the abuſe, and not from the vſe of ſhrift, and that they bee p. 16perſonall frailties, and not corruptions of doctrine. I anſwer; firſt, that the very vſe thereof is ſo daungerous, eſpecially to theſe ranke Votaries, that it is tenne to one but it euer degenerates into the abuſe: for, wanting the lawfull remedy ordained by God, no maruaile if their luſts breake forth into lawleſſe actions. Againe, what warrant can there be of GodsPanormitan. Pereſi. Petrus Oxoni…n. bleſſing to ſanctifie the vſe of that, which is not an ordinance of God, but a meere humane inuention, as diuers of their owne Doctors hauehave confeſſed, and is moſt eaſie to bee prooued? And laſtly, though there may bee a profitable vſe of confeſſion, as I hauehave ſaid; yet this Auricular enumeration and Romiſh ſhrift cannot be lawfully vſed, becauſe they make the very act thereof meritorious to ſaluation, and the abſolution of the Prieſt an actuall and reall remitting of ſinne; which opinion cannot but animate men to the committall of ſinne, ſeeing they hauehave their remedy ſo ready at hand, to wit, after the vttering a fewe wordes, the mouth of the Prieſt to abſolue them.

21. As for Contrition, which by their doctrine muſt goe before Confeſſion, that makes the matter neuer a whit theRoffenſ. ep. art. 5. Maldon. in Sum. q. 16. art. 1. Suarez. tom. 4. deſp. 4. Sect. 4. Tollet. lib. 3. de inſtruct. ſacr. c. 5 more difficult, neither doth it any whit the more bridle from ſinne: for, if the griefe be but ſmall, yet is the penitent abſolued (ſaith our Fiſher:) and a Ieſuite, a ſlender griefe is ſufficient: and another Ieſuite, The leaſt degree of griefe is able to wipe away the higheſt degree of ſinne. Surely this kind of contrition is ſo farre from brideling our corrupt nature from ſinne, that it more incites and prickes it forward; for who would feare to ſinne, if this be true, that the leaſt griefe conceiued in heart, together with the diſcouering of it to the Prieſt, and the Prieſts formall abſolution, is ſufficient for the full pardon and remiſſion thereof?

22. But peraduenture the laſt part of this Sacrament binds vp the two former in greater ſeuerity: let vsus conſider a little therefore of their penance and ſatisfaction. They condemne vsus lowdly, and raile with open throat againſt vsus, calling vsus Libertines, and Epicures, for reiecting their penance and ſatisfactory paines after ſinnes committed. But, who are the p. 17Libertines, they or vsus? let any indifferent reader (all preiudice ſet apart) iudge. Are we Libertines for renouncing their popiſh penance? why, there is no doctrine that more notoriouſly tends to liberty then this: For firſt, what are thoſe ſatisfactory workes which they enioyne poore penitents? Coſter Coſt. enchir. de p…nit.a Ieſuite reduceth them to three heads, Prayer, Almes, and Fasting: to one of which three, all particulars in that kind may be referred; as to Prayer, they referre Maſſes, Dirges, and Trentals, viſiting of holy places, pilgrimage, and ſuch like: to Almes, building of Abbeys, and religious houſes, giuing to Couents of Friers and Nuns: as for relieuing of the poore, that is the leaſt poynt of their almes: to Fasting, ſackcloth, aſhes, watching, whipping, ſleeping on the pauement, going barefoote, handy labour, and ſuch like: If the firſt ſort be impoſed, for the moſt part it is nothing but the ſhuffling ouer of their Beads ſo many times a day, with ſo many Creeds, and ſo many Aues, though they vnderſtand neuer a word they ſpeake, or the ſaying of ſo many Maſſes, or going to viſite the ſhrine of Saint Thomas of Canterbury, or of ſome other Saint: all which is ſo farre from pinching the ſoule, or taming the body for ſinne, that as by Chaucers Canterbury tales may appeare, it deſerueth rather to bee called a paſtime than a penance. If Almes be enioyned by the Confeſſor to the poore penitent, then muſt an Abby be built, or ſome religious houſe to nouriſh a company of idle drones, good for nothing but fruges conſumere; or ſuppoſe an high-way bee repayred, or a Church reedified, or an Hoſpitall erected, what terrour can this be from ſinne, when the penalty may thus be diſcharged by the purſe? As for their Faſting, watching, whiping, going barefoote, though it carry a ſhew of zeale in reſpect of not ſparing the body, yet it is a plaine imitation of Baals Prieſts; and little profitable (as Saint Paul ſaith) to godlineſſe, but ratherCol. 2. 23. 1. Tim. 4. 8.Col 2:231 Tim 4:8 an incitation to looſenes. For when a man is perſwaded and taught, that all his foule ſins (committed the whole yere before) are vtterly blotted out, and done away, by faſting one meale eueryevery Wedneſday and Friday, and eating nothing but Fiſh during the holy time of Lent (except Iunckets, and p. 18ſweet meates, and wine and Sugar, which they gorge themſelues withall, and yet faſt too) and bearing aſhes on Aſhwedneſday, going woolward on Good-friday, or giuing himſelfe halfe a dozen laſhes on the back, or creeping to a croſſe, and ſuch like trumpery: I ſay, when a man is perſwaded that this ſhort paine is a ſufficient ſatisfaction for the puniſhment of all his former ſinne, (for ſo they teach) who would not returneC…ſter. ench. de ſacram. p…nit. pag. 400. againe to his vomit of wickedneſſe, ſeeing the pleaſures (which he hopes to enioy by his ſinnes) are farre longer and greater then the puniſhment wherewith he maketh ſatisfaction?

22. Secondly, to ſhew that all this great noyſe of ſatisfactions is nothing but a meere May-game, and mockery; obſerueSuar. tom. 4. diſp. 50. Sect 5. Coſt. d… Ind. &c. Aquin. S…plan 3. par. q. 25. art 1. Tol t. li. 6. de inſtruct ſac. ca. 22. & 23. diligently their owne doctrine: Thus they teach, that all ſatisfactory puniſhments may be releaſed by a pardon. Aquinas, their illumined Doctor, giueth this reaſon thereof, Chriſt might releaſe the fault without any ſatisfaction, and ſo might Paul, ergo, ſo may the Pope: and this is one of their late definitions of a pardon. Indulgentia eſt remiſſio harum actionū quae ſunt a Confeſſario iniunctae peccatori. It is the remitting of that penance which is enioyned a ſinner by his Confeſſor. And therefore another Ieſuite truely confeſſeth, that the Indulgences Val. li. de Indul. cap. 2.hauehave taken away all vſe of ſeuere diſcipline out of the Church: hauehave they ſo, good Ieſuite? Then thus it followeth; you let out ſatisfactions (which you ſo much extoll) and withall let in great liberty into the Church, not onelyonly by opening the dore to pardons, but bewray your own abſurdities. For what a ridiculous jeſt is this? he that hath offended, muſt do penāce after his confeſſion, or elſe hee cannot be ſaued, and after his penance is aſſigned, get but a pardon, and then there needes no further ſatisfaction. And how is a pardon procured? why, for a little peece of money, omnia venalia Romae. The Pope hath his pardon. Pedlers in all Countries, thou needeſt not go farre for it, they will bring it home to thy dores, at leaſt, if thou beeſt ſat, and able to greaze them well. Pope Boniface the ninth ſent out his Buls into diuers Countries, releaſing…. de …. li. 1. …a. 68. for a certaine ſumme of money all offences whatſoeuer, without p. 19any penance. And Leo the tenth offered to free for ten ſhillingsBal. in vita Le… nis 10. any ſoule you would name, out of Purgatory; much more a mans owne ſoule, that it ſhould neuer come thither: here is a doctrine indeede of ſeuerity, if any was among the Epicures: who will not ſay but this is a Cenſorious and ſtrict Religion?

23. I, but ſome will ſay peraduenture, oh, it is an hard matter to pay tenne ſhillings for a pardon, this is the penance of the purſe, which to a couetous rich man, or to a miſerable poore man, is worſe thē the penance of the carkeis. Why, but thou mayſt hauehave it cheaper if thou wilt, and therefore indeed he is a foole which will part with a penny for the purchaſe ofNich. Sali. Antidot. animae. a pardon: ſay but deuoutly a little ſhort prayer in the Primer, & thou ſhalt hauehave three thouſand dayes pardon of mortall ſinnes, and twenty thouſand dayes of veniall, giuen byVide White pag. 255. Pope …ohn the twenty two. And if that Prayer bee too long, ſay fiue Pater-noſters before the Vernacle, and thou ſhalt hauehave tenne thouſand dayes pardon graunted by the ſame Pope; and if ſo many Pater-noſters be too tedious, ſay but an Aue at the Eleuation, & thou ſhalt obtaine pardon for 20000. daies: or if thou dwelleſt neere Rome, doe but viſite the Church of Saint Paul without the walls, & hauehave eight & forty thouſand yeres of pardon. Who would ſtand vponupon dayes, when he may hauehave thus many thouſand yeares? If thou beeſt weake or ſick, and not able to viſite a Church; then doe but deuoutly worſhip the Croſſe, or the nayles, whip, launce, heart or hands of Chriſt painted in thy chamber, and that ſhall bee a ſufficientDor…nam: of Antichriſt. D. White: the Way of the true Church. pag. 255. ſatisfaction for all thy ſinnes. Here is ſtuffe with a witneſſe! for can a man forbeare laughter to heare theſe May-games? and yet this is not the tenth part of theſe incredible abſurdities. But I paſſe them ouer, being ſufficiently diſcouered by others, to the ſhame of the Romiſh Religion. It ſufficeth, that by this little it is euident, that ſatisfactions are ſo farre from reſtraining, that they rather remit the reines to all liberty and licentiouſneſſe.

24. Laſtly, to conclude, if ſo be their impoſed penance be at any time ſtrict & ſeuere, it is when the Pope i… offended, not when God. Men may franckly ſin againſt God, & no man will p. 20ſay vntounto him, blacke is thine eye: or if vponupon his ſhriuing they enioyne him penance, either it ſhall be ſo eaſie that it will not much trouble him to endure it, or if it be too hard, he may either redeeme it with his purſe, or at leaſt commute it into another kind. But if their Lord god the Pope be offended, (ſo the Canoniſts ſtile him) then not onelyonly ſeuerity, but cruelty muſt be exerciſed, then the whip and the ſcourge, then the fire and the fagot: Et ſcutica dignum horribili ſectere flagello: ThatHorace. which deſerued but a flap with a ferula, muſt be chaſtiſed with a ſcourge. As on the contrary, if the offence was only againſt God, and not the Pope, then that which deſerued to be ſeuerely corrected, muſt hauehave nothing but three flaps with a Fox-tayle; which is credibly reported by ſome Writers, to hauehave beene the penance of a Nunne, which was gotten withEthelr. Abbas de quod. mira. childe in her Cloyſter. Albeit another Nunne at Watton in Yorkeſhire, fared farre worſe for her wantonneſſe with a yong Monke of the ſame houſe: for being gotten with childe by him, ſhe was firſt impriſoned, (ſaith the Story) and then beaten vnreaſonably, and vnſeaſonably too, being great with childe: then the Monke that committed this treſpaſſe being taken and ſtript, and bound faſt to a ſtoole, a ſharpe knife was put into the Nunnes hand, and ſhee was compelled by moſt cruell enforcement to take vengeance on thoſe parts which had done her the miſchiefe, and to eate them alſo, with many other filthy circumſtances, which I ſhame to ſpeake of; but in concluſion, to make vp the matter with a miracle, two midwiues were brought from heauen to Miſtreſſe Nunne, by the ghoſt of Henry Murdach the Archbiſhop of Yorke, which diſcharged her of her childe without paine, and carryed it forth with them to heauen (with lie and all) ſo that it was neuer after ſeene. Is not this penance (thinke you) able to terrifie any one from committing the like ſinne? or rather, might not this Nunne ſay as another of her ſexe and profeſſion ſaid,Lumbard. Gratian. Comeſtor. after ſhe had had three Baſtards, which proued great Clarkes and learned men in the Church, that it was a happy ſcape which brought forth three ſuch worthy baſtards? ſo this might call her Sonne an happy Sonne, which was honoured p. 21with ſo great a miracle. But let the Popes lawes bee broken, or his triple Crowne touched, and he ſhall ſmoake for it that dares do this.

25. Their fourth doctrine tending (apparently, and by neceſſary conſequence) to looſneſſe, is their doctrine of vowed chaſtity, whereby they enioyne ſingle life, and prohibite matrimony to certaine kinds of men and women; to wit, ſuch as enter into holy orders, teaching and maintaining, that forPighius cont. 15. de caelibatu. Coſt. enchir. cap. de caelib. prop. 9. Bell. li. 2. demon. cap. 30. ſuch it is better to go to harlots then to marry: and that to go to a harlot now and then, is but a ſinne of infirmitie (as Pighius calleth it) but to marry, is no better then a reſolued, deliberate, or continuall incest, vtterly without all ſhame. What an occaſion, or rather a cauſe, this point of Romiſh doctrine hath beene of horrible ſilthineſſe and wickedneſſe of life, wofull experience, in all places where the Romiſh Religion beareth ſway, manifeſtly declareth. For to omit that this doctrine is but an vpſtart doctrine, in reſpect of true antiquity, brought in firſt by Pope Seritius three hundred and eighty yeares after Chriſt, who was the firſt that made any reſtraint of Prieſts marriages, as it is confeſſed by Polidore Virgill, thePolid. de Inuent. lib. 5. ca. 4. D. 82. plur. Clicto. de contin. Sacr. cap. 4. decree on the Canon law, and Clictoueus; and yet tooke not effect vntill the time of Gregory the ſeuenth called Hidlebrand, in the yeare one thouſand ſeuentie and foure: as alſo, to omit that this doctrine is both contrary to the precepts of holy Scripture, and practice of holy men, both vnderunder the law, and vnderunder the Goſpell: for vnderunder the lawe both Prieſts andEuſeb. li. 4. c. 23. Athanaſ. epiſt. ad Dracon. Prophets were married; and vnderunder the Goſpell, both Apoſtles and Diſciples had their wiues, and after them Biſhops and Preſtbyters: and the doctrine of the Scripture is, Marriage Heb. 13. 4. 1. Cor. 7. 9. 1. Tim. 3. 2. Tit. 1. 6.Heb 13:41 Cor 7:91 Tim 3:2Titus 1:6is honourable among all men: and again, If they cannot abſtaine, let them marrie, for it is better to marrie then to burne: Yea, and Saint Paul giueth order concerning the wiues and children of Biſhops, which had beene needleſſe, if they might hauehave none. And laſtly, to omit that this prohibiting of marriage is called by Saint Paul one of the doctrines of deuils, eueryevery1. Tim. 4. 13.1 Tim 4:13 one of which might be a ſufficiēt argument, not only to euince the vnſoundneſſe of this doctrine, but alſo to demonſtrate p. 22how likely itmuſt needs be to occaſionate ſinne, comming not from God, and therfore not likely to hauehave his bleſſing to follow it; but from the deuill, and therfore moſt likely to ſerue for the aduancement of his kingdome. Notwithſtanding, to omit all theſe, and to refer them to a fitter place, let vsus weigh this matter in the ballance of reaſon, and wee ſhall eaſily find that a great breach is hereby made for mens vnruely and vntoward affections, to burſt forth into horrible and damnable ſinnes.

26. For firſt, the gift of Continency is no common, but a rare and ſingular gift, which God beſtoweth not vponupon all, but vponupon ſome few: this propoſition is prooued by that aphoriſme of our Sauiour; All men cannot receaue this thing, ſaue Math. 19. 11. 12Matt 19:11Matt 19:12they to whom it is giuen: and in the next verſe, He that is able to receaue it, let him receaue it: Whereby he inſinuateth, that who ſo euer taketh vponupon him the vowe of chaſtity, not being able to performe the ſame, ſinneth in ſo doing. It is proued alſo by Saint Paul in this concluſion, EueryEvery man hath 1. Cor. …. 7.his proper gift of God, one this way, another that way: for ſpeaking of the gift of continencie, he wiſheth that all men were as he himſelfe: but ſeeing they are not ſo, therefore he leaueth it free to marrie for ſuch as hauehave not that gift. But the Romiſh Clergy, together with the infinite orders of religious Votaries, are not few but many, and thoſe choſen promiſcuouſly without any reſpect had, whether they be endowed with that gift or no: therefore, being vnable to containe, and forbidden to vſe the lawfull remedy ordained by God, they muſt of neceſſity fall into lawleſſe and vnordinate luſts: beſides, ſeeing that eueryevery man that will, be hee neuer ſo defamed for incontinency, and ſo by experience knowne to be voyde of that ſame excellent gift, may become a Votary, and on the contrary (our Sauiour ſaith) eueryevery man cannot receaue this, what hope can there be of chaſtity among theſe men? Is the gift of chaſtitie indeed ſo common, that eueryevery man may hauehave it that will? Is it ſo ordinary, that it is communicated to thouſands of Prieſts, Monkes, Friars, and Nunnes? yea, to innumerable of that order in all places? p. 23why then, what meant Caſſander, a learned diuine of theirCaſſand. Art. cap. 1. owne, to ſay, that the world was come to that paſſe, that a man could ſcarce find one of an hundred, that kept himſelfe free from Eraſ. annot. … 1. Tim. 3.1 Tim 3incontinency? And Eraſmus, that the number of Monkes, and Prieſts, that liued in whoredome and inceſt, was innumerable: weigh the reaſon now in his iuſt termes, they that cannot containe, muſt needs burſt forth, either into ſecret or open vncleanneſſe. But of infinite Romiſh votaries, few or none hauehave that gift to containe, therefore the reſt muſt neceſſarily fall into either ſecret or open vncleanneſſe, let any man iudge now, whether this doctrine doth not directly tend vntounto looſeneſſe.

27. If any alleadge that this gift of continency may bee obtained by faſting and prayer: I anſwere, two things. Firſt, If it may be thus obtained, it is a ſigne that they vſe but little the ſame holy exerciſes, ſeeing fewe among them doe attaine vntounto it. Secondly, I anſwere, that continency is in the number of thoſe gifts, which may be denyed to a man ſalua ſalute, without danger of his ſaluation, becauſe it is not neceſſarie to ſaluation, nor common to all Gods children, but peculiar to ſome. Now the promiſe of our Sauiour, aske, and yee ſhall hauehave, is meant of things neceſſary to ſaluation, and not of particular and ſpeciall gifts. Thus Paul prayed thrice, that the pricke in the fleſh, the meſſenger of Sathan might be remoued 2. Cor. 12.2 Cor 12from him: (and ſome ſay this was concupiſcence) yet he was not heard in that which he prayed for, becauſe hee might be ſaued without it, as it appeared in the anſwer giuen vntounto him: my grace is ſufficient for thee. And beſides, what is it but a tēpting of God, to refuſe the ordinary remedy which God hath ordained, which is marriage, and to flye to extraordinary meanes? as if a man ſhould refuſe all bodily ſuſtenance on earth, in hope that God will feed him extraordinarily fromPſalm. 34.Ps 34 heauen at his deuout requeſt, becauſe he hath promiſed that thoſe which feare him, ſhall want nothing, and whatſoeuer we aske in the name of Chriſt, ſhall be graunted. Let Saint Auguſtine determine this doubt, whoſe reſolution is this concerning all things which men pray for, which are not neceſſary to p. 24ſaluation. Aliquando Deus iratus, dat quod petis, & Deus Aug. Ser. 53. de verb. Dom. &c.propitius negat quod petis. Sometimes God granteth in anger, and ſometimes denyeth in merciemercy, that which thou deſireſt. And let Origens practice put it out of all doubt, who to auoid incontinencie, and to quench the fiery luſts of the fleſh, offered violence to his own fleſh, by cutting off thoſe parts wherin concupiſcence raigneth. If he had beene perſ…aded, that by faſting and prayer he could hauehave obtained that gift from heauen, ſurely he would hauehave macerated his body with the one, and brawned his knees with the other, rather then to hauehave fallen to that deſperate and vnnaturall remedy.

28. But to leaue this their vaine obiection, and to come a little neerer to the poynt, how can that doctrine chooſe but lead to looſenes, which croſſeth not onelyonly the ordinance of God, who was the firſt ordainer of Marriage, but alſo the inſtinctGeneſ. 3.Gen 3 of nature; for this was naturally inſtilled into all liuing Creatures, eſpecially Man, at the firſt creation, that he ſhould encreaſe and multiply: by vertue of which inſtitution of nature,Geneſ. 1.Gen 1 a deſire is engrafted in all the poſterity of Adam, of the propagation of their kind, that they may (as it were) liue in their ſucceſſion. And whereas Bellarmine obiecteth, that theſeBell. de Cler. lib. 1. cap. 21. words (Encreaſe and multiply) containe not a precept, but an inſtitution of nature, and a promiſe of fecundity, becauſe the ſame words are vttered to other Creatures, which are not capable of precepts, and alſo becauſe if it were a precept, it ſhould bind all to encreaſe and multiply, and ſo imurie ſhould be offered to Chriſt, to Marie, and other holie virgines. I anſwere, that a…beit one member of his reaſon is vnſound, to wit, that beaſts are vncapable of precepts; for God ſpake to the Fiſh, and it caſt vp Ionah on the dry land; which ſheweth, that beaſts in theirIonas 2. 10.Jonah 2:10 kind vnderſtand Gods precepts, and obey; yet we do not ſay that this is an abſolute precept, binding all without exception to marriage, but onelyonly a liberty granted to all that will, to marrie, that thereby mankind may be ſtill propagated: and therefore they which take away this liberty from all eccleſiaſticall perſons, and monaſticall Votaries, offer iniury to nature, and tyrannize ouer the bodies and ſoules of men. For, p. 25whence ariſeth this neceſſary concluſion, that the vow of ſingle life is repugnant to nature, and therefore none may take it vponupon them, but thoſe either in whome nature is defectiue, which our Sauiour ſaith were borne chaſte from their mothers Mat. 19 12. Baſil de vera virginitate.Matt 19:12belly, or that are endowed with a ſupernaturall gift, as our bleſſed Sauiour, the bleſſed Virgin his mother, and other holy men and women: and ſo by conſequent it followeth, becauſe this gift is rare and extraordinary, that moſt of them (which by a raſh vowe binde themſelues from marriage) ſhould fall into fornication and promiſcuous luſt. The courſe of nature in man-kind is like the ſource of a running ſtreame, which by no dammes, nor artificiall barres can bee ſtopped, but it will runne either the naturall courſe in the channell, or ſome other by-paſſage, and that the more it is ſtopped, the more violently it rageth, except the fountaine and ſpring be dryed vp. So, except the fountaine of concupiſcence in incontinent perſons be dryed vp by a ſupernaturall and extraordinary worke, the more it is interrupted, the more outragiouſly it fometh. Therefore if the ordinary channell of marriage be dammed vp, it muſt needs burſt ouer the bankes of lawfulnes, and ſpread it ſelfe ouer the paſtures and medowes of adioyning neighbours. This is the very caſe of our Romiſh ſhauelings, being barred from marriage: they burſt ſorth like wilde Bulls into other mens grounds, and defile their beds by adultery, and fill their houſes with baſtardy.

29. If they challenge to themſelues the ſupernaturall gift of continency, experience ſheweth, that their challenge is vaine, for not one of an hundred of them liueth chaſtly: and beſides, as God hath giuen that gift often to the heathen and reprobate, as Hiſtories report, ſo very often, yea, moſt ordinarily doth he deny it to his own children: for ordinary grace doth not aboliſh, but ſanctifie nature; ſo that this i… no gift of ordinary ſauing grace, but a ſuperordinary worke aboue grace, and that alſo many times without grace. If then it be not in the power of any to quench the inſtincts of nature, if …t be not a worke of ordinary grace to aboliſh nature, but it requireth extraordinary grace for the effecting thereof; if the courſe of p. 26nature be ſtopped one way, it will burſt forth another: then we may by ſound reaſon conclude, that the vowe of chaſtity and ſingle life, and the prohibition of marriage in the Church of Rome doth open a wide gappe to all looſe and licencious liuing.

30. Laſtly, that all this is true, let the lamentable effects and fruits of this their doctrine ſtand vp for witneſſe and vmp…ers in this matter; for, how ſhall a man better iudge of the goodneſſe of the cauſe, then by the effects? a good …ree cannotMatth. 7.Matt 7 bring forth euill fruite, nor an euill tree good fruit; eueryevery tree is knowne by his fruit: and albeit often that which is not the cauſe, is put for the cauſe, and by the accidentall failing of the medium, or inſtrument, the cauſe may miſſe of his proper effect: Yet, when the effects are not rare, but frequent, yea, infinite; and ſuch as are ſo like, that they ſeeme (as it were) of one ſtampe, and (as it were) all egges of one bird: then it muſt needs follow, that parentem ſequitur ſua proles, like childe, like parent, ſuch as the effect, ſuch muſt the cauſe needs be. To beginne with Nicholas, one of the ſeuen Deacons, the prime Authour of the ſect of the Nicholaitans condemned by Saint Iohn, Apoc. 2. Let Epiphanius tell vsus whatEpiph. tom. 2. lib. 1. haereſ. 2…. his opinion was, and what fruites iſſued there-from. This Nicholas hauing a beautifull wife, when hee ſawe others in admiration for their ſingle life, that he might not ſeeme inferiour to them, vtterly renounced the company of his wife, and determined neuer to hauehave fellowſhip with her againe. But when hee was not able to repreſſe any longer the flame of concupiſcence, and being aſhamed to returne to his wife, leſt he ſhould be condemned of inconſtancy, he choſe rather to giuegive ouer himſelfe to all manner of vnlawfull luſt, yea, to that which is againſt nature. And from hence ſprang the ſect of the Nicholaitans, whoſe chiefe opinion was this, that if ſo be they could abſtaine from lawfull marriage, it was no ſinne to defile themſelues with any other filthy or vnlawfull copulation. Here wee may behold a perfect mappe of the Romiſh ſingle life, with the fruits thereof. This happened in the firſt period of the primitiue Church.

p. 2731. Afterward in the Nicene Synode, when ſome went aboutSocr. li. 1. ca. 11▪ Soz. li. 1. ca 23. to prohibite marriage to the Clergy: Paphnutius a great learned Father of that aſſembly, gaine-ſaid with great vehemency the proceeding of that decree; giuing this for one principall reaſon, that it would bee the cauſe of horrible impurity and obſcaenity in the Eccleſiaſticall order; which, to bee a true prophecie, the euent afterward hath manifeſtly declared. After this, about the ſixe hundreth yeare of ourHuldericus Au▪ epiſtol. Lord, it is reported of Gregory the great, that when hee ſawe the heads of more than ſixe thouſand infants taken out of a Fiſh-pond, he ſighed, and confeſſed that the decree of ſingle life in the Clergie, was the cauſe thereof; and therefore condemning that decree, he commended the Apoſtles counſell, that it was better to marrie, then to burne, and added this moreouer, that it was better to marrie, then to giuegive occaſion to murder.

32. After this, in the yeare eight hundred and ſixtie, Huldericus Hulder. Auguſt. epiſt. ad Nich. 1.Biſhop of Auguſta in Germany, in his Epiſtle to Pope Nicholas the firſt, moſt liuely deſcribeth the filthy fruites of Popiſh ſingle life, his words be theſe, Nullum tam graue facinus, &c. There is no ſo great offence, which is not to be admitted, to the end that a greater then that may bee auoyded. Notwithſtanding, many flatterers deſirous to pleaſe men, not God, vnderunder a falſe ſhow of continency commit greater ſinnes, to wit, they defile their Fathers wiues, they abhorre not the embracings of men and bruite beaſts, though they be of the moſt holy order, they make no ſcruple to abuſe other mens wiues: And when as certaine Biſhops, and Archdeacons, are ſo giuen ouer to luſt, that they cannot abſtaine, neither from adulteries, nor inceſts, nor other filthy and vnnameable ſinnes; yet they affirme, that the chaſte marriages of Prieſts doe ſtincke in their noſthrils, and forbid, yea, conſtraine Clergie men to abſtaine from them: ſaying, that it is more honeſt to be entangled with many whores in ſecret, then to be tyed to one wife in publique. But, woe be to you Phariſecs, which doe all to be ſeene of men. Theſe be the expreſſe words of that reuerend Biſhop: after he thus concludeth, Whileſt the Clergie are conſtrained by Phariſaicall fury to giuegive ouer the lawfull fellowſhip p. 28of one wife, they are made fornicators, adulterers, and workers of other moſt filthy abominations, and that which with teares we behold, all of them rage in ſuch wickedneſſe. Hence it is that the Church of God is ſo ſcandalized, and the Clergy ſo deſpiſed. Who ſeeth not by this teſtimony of this great learned man in the very heate and middeſt of Popery, what fruites this doctrine then brought forth?

33. After, in the yeare one thouſand and eightie, when that brand of hell Hidlebrand, otherwiſe called Gregory the ſeuenth, ſate in the Romane ſeate, who laboured earneſtly to bring in that tyrannicall decree vponupon the Clergie in Germanie: Auentinus thus writeth, Gratum hoc fuit ſcortatoribus, Auentinus.quibus, &c. This was acceptable to whoremongers, to whom now it was lawfull, in ſtead of one wife, to hauehave the fellowſhip of ſixe hundred harlots. Hence many falſe Prophets tooke occaſion by fables and miracles to caſt miſts ouer the truth, and by drawing places of Scripture to their purpoſe, to deceyue the people. In a word, when as very few did truely make warre with luſt, and ſome did faine continency for gaine ſake, the greateſt part, vnderunder the honest name of chaſtitie, did commit whoredomes, inceſts, adulteries eueryevery where without puniſhment: thus writeth Auentine touching thoſe times.

34. After this, in the yeare 1102. in a Synode at London, where Anſelme the Archbiſhop of Canterbury laboured with tooth and naile to interdict Prieſts of the vſe of lawfull marriage, allowed before vntounto them by King William; many oppoſed themſelues againſt him, ſaying, it would be very dangerous, Ne dum mundicias viribus maiores appeterent, &c. L…ſt, while they deſired greater purity then their ſtrength was able to beare, they ſhould fall into horrible vncleannes, to the great ignominy of Chriſtian Religion. And when as notwithſtanding Anſelme had effected this prohibition, the next yeare after complaint was made vntounto him, that in ſtead of marriage forbiddē, the horrible ſin of Sodomie raigned ouer all England, and from the Clergie crept alſo into the Laity; which he endeuoured to reſtraine alſo, but all in vaine: for the ordinance of God being neglected, what can the wiſdome and lawes of man doe good?

p. 2935. But were the latter ages any whit better reformed?Bernard. De conuerſ. ad Clericos cap. 29. peraduenture, in theſe ſixe hundred yeares laſt paſt, the Popiſh Cleargie, were more holy and leſſe licencious. Let Saint Bernard be iudge of his times; If (ſaith he) according to the Prophecie of Ezekiel, we ſhould digge through the wall, that we might looke into Gods houſe, there will peraduenture appeare within the wall a filthy abomination; for after fornications ſucceede adulteries, after inceſts, the paſſions of ignominie and works of filthineſſe are not wanting. I would to God that it neither behooued the Apoſtle to write theſe things, nor vsus to relate them, that it might not be beleeued, that ſuch abominable luſt poſſeſſed the mind of man. Alas, the enemie of mankind hath beſprinckled the body of the Church with the execrable aſhes of Sodome, & that many of the very miniſters therof: And in the end he thus concludes; Many (I ſay, not all) yet many (they can neither be hidden for multitude, neither do they ſeeke to be hidden for impudency) I ſay, many ſeeme to hauehave giuen libertie to the occaſion of the fleſh, ābſtaining from the remedie of marriage, and burſting forth into all manner of wickedneſſe. Againe, the ſame Bernard in another place thus complaineth, Tolle de Eccleſia, &c. Take Ber. ſup. cant. ſer. 66.from the Church honourable marriage, and the bed vndefiled, and thou ſhalt fill it full of whoremongers, inceſtuous perſons, bugg…rers, and all kind of vncleane ones. And a little before in the ſame Sermon he giueth the reaſon hereof, Omni immunditiae laxat habenas qui nuptias damnat: He that condemnes marriage, lets looſe the reynes to all vncleanneſſe.

36. Robert Holket an Engliſh man, and a Dominican Frier,Holket ſup. ſap. lect. 173. that liued in the yeare of our Lord one thouſand three hundred and fortie, thus complaineth of the corruption in the Clergie of his time, Sed proh dolor, &c. But alas, in theſe daies the ſaying of Iob is verified, Behold, they that ſerue the Lord, are not ſtable and conſtant, &c. For of the Prieſts ſome be Angels of Sathan by diſcord and contention, ſome Apoſtatious by pride, ſome bee filthy spirits by rioutouſneſſe and vncleanneſſe, and ſome Angels of the bottomles pit, by couetouſnes; and a little after, Not a few of our moderne Prieſts doe ſerue the moſt vild and filthy God Priapus. Panormitane, a man of great fame in the Councell of p. 30Baſill, after he had ſhewen the vowe of continencie not to bePanor. par. 3. de Cler. coniug. cap. cum olim. of the eſſence of Prieſt-hood, nor by the lawe of God, but a conſtitution of the Church, addeth theſe words: I beleeue that it were a wholeſome ordinance for the good & ſaluation of ſoules, to leaue it to m…ns owne wils to marrie, or not, becauſe experience doth ſhow, that now a daies they doe not liue ſpiritually and vndefiledly, but that they are defiled by vnlawfull copulation, whereas they might liue chaſtly with their owne wiues.

37. I could adde vntounto theſe teſtimonies the report of Iohn Gerſon, touching his time: who complained that ſome Cloyſters Gerſ. tom. 1. decl. defect. vir. Eccl. Lib. 1. faſtor.of Nunnes were become Stewes of ſtrumpets and whores. And of Mantuan a Carmelite Italian Frier, whoſe verſes touching this poynt are ſufficiently knowne.

Patrum vita fuit melior cum coniuge, quàm nunc

Nostra ſit, excluſis thalamis & coniugis vſu.

The life of the Fathers was better being married, then ours to whom marriage is forbidden: and of Polidor Virgill, whoPolydor. Virg. de Inuent. li. 5. ca. 4. liued in King Henrie the Eights daies; whoſe cenſure is this, that this enforced chaſtity is ſo farre from excelling that marriage-chaſtity, that no crime hath brought more ſhame to the order of Prieſthood, more euill to Religion, nor more griefe to all good men, then that blot of the filthineſſe of Prieſts. But that I feare I hauehave too much offēded chaſte eares already, with raking into this dunghill, I conclude with the report of Martin Luther, he ſaith, that he ſaw Cardinals at Rome, which were accounted holy for no other cauſe, but that they were content onelyonly to commit fornication and adultery with women, and did not giuegive themſelues to other vnnaturall luſts. Thus, as it were in a mappe, I hauehave deſcribed the filthy and abominable fruites that proceed from that Romiſh doctrine of vowed chaſtitie. Is it poſſible that the ſpring ſhould be good, when the ſtreams are thus corrupt?

38. The fift doctrine of Poperie (giuing manifeſt occaſion5. of liberty to the profeſſours thereof) is their doctrine of veniall ſinnes. By which they teach, that many acts which are tranſgreſſions of the laws of God & men, yet are not properly p. 31ſins, nor deſerue the wrath of God, but of their nature are pardonable; and therfore he which committeth any ſuch,Henr. Sum. mor. cap. 20. lib. 4. Tho. par. 3. q. 83. & 81. art. 3. Ouand. 4. d. 16. Pinwood. li. 3. de celeb. miſſ. Gregor. de Val. tom. 3. p. 1090. doth neither offer iniury to God, nor breake charity in reſpect of his neighbour, and ſo deſerues not hell, nor is bound to be ſorry for them, but that the knocking of the breſt, going to Church, being ſprinckled with holy water, or the Biſhops bleſſing, or croſſing ones ſelfe, or doing any worke of charity, though we neuer thinke actually of them, is a ſufficient ſatisfaction for them. This is the doctrine not onelyonly of the Schoolemen, but alſo of the fineſt, and refyning Ieſuites, euen of Bellarmine himſelfe, who thus diſtinguiſheth veniallBellar. de omiſſ. grat. & ſtat. peccati lib. 1. ca. 3. ſinnes, that ſome are veniall of their own nature and kind, to wit, ſuch as hauehave for their obiect an euill and inordinate matter, but which is not repugnant to the law of God, and of our neighbour: others are veniall by the imperfection of the worke, which imperfection ariſeth partly, ex ſurreptione, that is, by vnaduiſed falling into them, without full conſent of will; and partly, ex paruitate materiae, by the ſmalneſſe of the matter which is committed, as if a man ſhould ſteale a halfe-peny, or ſome ſuch trifle. This is the Cardinals doctrine, which (as neere as I could) I hau… word for word ſet downe. And that wee may more fully vnderſtand their meaning, they affirme in very deede that they are no ſinnes, but aequiuoce, that is ſo called, but not …o in truth; for the word peccatum, ſinne, doth not vniuoce, a…ee …eniallBellar. de amiſſ. grat. & ſtat. peccat. lib. 1. cap. 12. 1. Ioh. 3.1 John 3 ſinnes, as it doth to mortall; and therefore it is their generall opinion, that they are not againſt, but beſide the lawe, that is in plaine words, not ſinne: for eueryevery ſinne is a tranſgreſſion of the law. Now, let the Readeriudge whether our doctrine, that all ſinnes of their owne nature are mortall, and deſerue condemnation, except they be repēted of, or heirs, that ſome are veniall, and binde not the offender to condemnation, doe more tend to liberty: whether we reſtraine more the people from ſinning, that thus ſay vntounto them, All your ſinnes (though neuer ſo ſmall) are of their owne nature damnable, except by faith in the bloud of Chriſt they be purged away, and by repentance, which is a fruite of faith ſorrowed for, and laboured againſt: or they that ſay thus to them, A number of your p. 32ordinarie ſinnes, are not damnable, you neede not faith in Chriſts bloud to purge them; nor repentance to bewaile them; nor care and endeuour to preuent them: who ſeeth not that our doctrine pulleth in, and theirs letteth out the reynes of libertie to our corrupt nature? for when a man beleeueth that he may do many things, which are in deed tranſgreſſions of Gods lawe, without offence to God, or hurt to his neighbour, or wounding of his owne conſcience; and, that after he hath committed them, he needeth not greatly to repent of them, or to be ſorry for them; but that they are done away by ſaying a Lords prayer, or hearing a Maſſe, or creeping to a Croſſe, or receiuing a little Holy water; what neede he make any conſcience of theſe ſo ſleight trifles; nay, how can hee chooſe but neglect and make light account of them? This is one of the deuils ſubtile deuices or iuggling trickes which Saint Paul ſpeaketh of, where with hee laboureth2. Cor. 2.11.2 Cor 2:11 to ſeduce ſimple ſoules, for either hee will aggrauate our ſinnes to driue vsus to deſperation, or extenuate and excuſe them to draw to preſumption: the rocke and gulfe whereat many thouſand ſoules ſuffer ſhipwracke. And this laſt the moſt dangerous, wherein the Papiſts ſhew themſelues the deuils agents and factours, by this their doctrine of veniall ſinnes: for what is this but to excuſe ſinne, and to extenuate it, and ſo to make men preſume to commit thoſe things which they eſteeme of no greater moment?

39. The truth of this will more clearely appeare, if wee take a ſuruay a little of thoſe particular ſinnes, which they account as veniall. To ſweare by the bloud of God, or wounds, or bodie of Chriſt, is no blaſphemie (ſaith Cardinall Caietane) if it Caietan. in ſum. pag. 49.be ſpoken in a brawle, or in ſome perturbation of mind, neither is it to be counted any more than a veniall ſinne. Againe, formall curſing (ſaith Gregorie de Valentia) although in it owne kinde it Grego. de Val. tom 3. pa. 1090.be a mortall ſinne; yet it may be onelyonly a veniall, to wit, in reſpect either of the ſmalneſſe of the matter, or the want of deliberation in the ſpeaker: and hereby (ſaith he) Parents curſing their children with bitter words, and deuoting them to the deuill, may often M…l. tract. 2. ca 9 con. 1. pro. 5.be excuſed from mortall ſinne. An officious lye, and a lye in ſport, p. 33are but veniall ſinnes (ſaith Molanus:) the ſame Authour affirmeth, that if any man ſteale ſome little thing, ſuppoſe an halfe peny, (as Bellarmine giueth inſtance) whereby no notable Bell de amiſſ. grat. & ſtat peccat. lib. 1. ca. 3.hurt is cauſed, this is to bee eſteemed no mortall ſinne. Againe, raſh iudgement (though conſent bee added thereto) is regularly but a veniall ſinne: ſo alſo is the painting of the face (ſaith Molanus.)Molan ibidem. Cardinall Caietane reckoneth vp a number ſuch like, as for example. aapage 18.Partiality in iudgement, and acception of perſon, if it be not pernitious. bbpage 22.Flattery, when we praiſe one for veniall euils, and it be without any manifeſt hurt. ccpage 25.Ambition, that is an inordinate deſire of honour, if it be not for euill deeds, or immoderate. ddpage 27.Arnogancie, whereby a man attributeth that to himſelfe which is farre aboue him; if it be without preiudice of his neighbour. eepage 30.Craft, if it bee not ioyned with damage. ffpage 30.Couetouſneſſe, as it is oppoſed to liberality, that is, an inordinate deſire of money, and greedy keeping of it being gotten, becauſe it is not againſt, but beſides charity. ggpa. 99. & 101.Contempt of our neighbour and Superiour in ſmall trifles. hhpage 102.To contend in words againſt a known truth; if the oppoſite falſhood be not pernitious. iipage 105.To rayle vponupon our neighbour to his face, if it proceede from paſſion, or bee but a light reproach. kkpage 110.Curioſitie, if it bee naked, without ſome other euill ioyned with it. llpage 119.To mocke and ſcorne our neighbour; if in a ſmall matter. mmpage 131.Drunkenneſſe; if it be not full and compleat, to wit, if a man drinke till the houſe ſeeme to goe round, and yet is not depriued of reaſon; yea, if it bee of purpoſe and with full intention. nnpage 317.For a childe not to reuerence his Parents; ſo that it be free from notorious iniurie and contempt. oopage 318.To deceiue; if in a ſmall mater. pppage 322.Gluttony is then onelyonly mortall, when a man makes the delight in eating the laſt end. qqpage 340.Hypocriſie, to wit, thus farre forth, if a man faine himſelfe to be good in ſome thing, when hee is not, or better then he is. rrpage 354.Filthy ſpeech is moſt vſuall, but veniall. ſſpage 369.To diſdaine a mans neighbour, is commonly but a veniall ſinne. ttpage 401.To iudge raſhly of our neighbour, is either veniall or mortall, according to the greatnes of the thing where of we giuegive iudgement. uupage 447.Idleneſſe; if it hauehave no other miſchiefe to accompany it. Theſe, and a number ſuch like are reckoned vp by that Author; to which I might adde many more out of other Romiſh p. 34writers, but theſe may ſuffice for our purpoſe, to demonſtrate what liberty this doctrine giues to looſneſſe. For hence men may be bold to ſweare, to curſe, to raile, to back-bite, to ſteale, to be drunke, to be idle, &c. & cloke all vnderunder this vaile, They are but veniall ſinnes. Yea, and becauſe the common people are not able to vnderſtand their nice diſtinctions of, againſt, and beſide charitie; ſurreption, and irruption; great and ſmall dammage, &c. therefore often groſſe and great ſinnes creepe in vnderunder the name of venials; if this be not a doctrine of liberty, what is?

40. The ſixt and laſt doctrine tending to looſneſſe (the6. laſt, I meane, of thoſe which I intend to propound in this Diſcourſe, for there are many more that tend to the ſame end) is their doctrine of implicite and infolded faith; where by they teach, that if a man know ſome neceſſary poynts of Religion, as the doctrine of the God-head of the Trinitie, of Chriſts incarnation and Paſſion, &c. it is needleſſe to buſie himſelfe about the reſt by a particular or diſtinct knowledge: but it ſufficeth to giuegive aſſent to the Church, and to beleeue as the Paſtors beleeue. This implicite faith is the mother of ignorance, and this ignorance (ſay they is) the mother of deuotion: but what kind of deuotion I pray you? ſuch as the mother is, ſuch is the daughter, a blinde mother, andRom. 10. 2. Acts 3. 17.Rom 10:2Acts 3:17 a blinde daughter: ſuch a deuotion and zeale which the Iewes had, when they crucified Chriſt; or as Saint Paul Acts 22. 3. 4.Acts 22:3Acts 22:4had, when he perſecuted the Church of Chriſt; or which the Gentiles had, when they thought they did God good ſeruiceIoh. 16. 2.John 16:2 by putting to death the primitiue Chriſtians. Like Poliphemus, when his eye was bored out by Ʋliſſes, daſhed himſelfe…ortull. againſt eueryevery rocke: ſo doe theſe blinde Romaniſts, the eye of knowledge being bored out by this pernitious doctrine, daſh themſelues againſt the rocke of Hereſie in matter of faith, and impietie in manners: for all errour in doctrine ariſeth from ignorance of the Scriptures, You erre, not knowing Mat. 22. 19.Matt 22:19the Scripture, and the power of God, ſaith our Sauiour: and erring in manners, proceedeth from the ſame fountaine; for if the hyding of Gods word in the heart, is a preſeruatiue againſt p. 35ſinne, as the Prophet Dauid auoucheth: then the ignorancePſal. 119. 11.Ps 119:11 of Gods word muſt needs be the cauſe of many errours and enormities in life. To this agreeth the opinion of Chryſoſtome; Scripturarum ignoratio haereſes peperit: haec vitam corruptam Chryſ. de Laz & Diuite, Hom. 3.inuexit, haec ſurſum ac deorſum omniamiſcuit. The ignorance of Scripture hath bred hereſies, brought in corruption of life, and turned all things vpſide downe. And alſo of Saint Hierome, Hierom.who ſayth plainely, Ama ſcientiā Scripturarum, & carnis vitia non amabis. LoueLove the knowledge of the Scriptures, and thouſhalt not louelove the vices of the fleſh. Whereby hee giueth vsus to vnderſtand, that where there is no louelove of knowledge,Ibid hom. 13. in 2. Cor. Greg. Niſſ. orat. de ijs qui adeunt Hieruſ. there muſt needs be the louelove of vice: the reaſon is manifeſt, becauſe the Scripture is a moſt exquiſite rule and exact ſquire to try all our actions by, as Chryſoſtome calleth it, and a ſtraight and inflexible rule, as Gregory Niſſen termeth it. Now, if this rule, ſquire and ballance be hid from vsus, how can we ſquare our actions aright? how can wee giuegive them their iuſt poyſe and weight? As the Carpenter that hath loſt his rule and line, cannot but erre groſly in his worke: So the Chriſtian that is depriued of this knowledge of Gods word, muſt needs runne into infinite foule and groſſe enormities.

41. From this fountaine, conioyned with thoſe which went before, ſpringeth the monſtrous corruption of manners in all places, wh… Popery raigneth: eſpecially in Italie and Rome, vnderunder the Popes noſe. They obiect to vsus the great and horrible diſorder and corruption which is among Proteſtants; but we on the other ſide, as we ſtand not to iuſtifie our ſelues in this kind, but rather be waile the prophaneneſſe of all eſtates in theſe dayes, euen vnderunder the Goſpell; ſo we dare boldly ſay, that in the time of Popery heretofore, and in places where it now ſwayeth, their impiety and prophaneneſſe doth as farre exceed ours, as a great mountaine doth a little molehill. Of all Countries in the world, Italie is the Popes owne peculiar: and yet that is the very ſiacke of the world for ſinne; witneſſe Aencas Siluius, who liued almoſtAencas Sil. Com. in dicto & ſacto Alphonſ. two hundred yeares ſince, who ſayth, that it was the Italian faſhion to liue by robberie, and to trample vnderunder focte all equity p. 36and religion. And for the moderne times, witneſſe the common prouerbe. An Engliſhman Italionate, a deuill incarnate. Rome is the Popes owne …eate, for it is the ſpirituall Babylon, built vponupon ſeuen hils, and yet that is the ſincke of Italy, witneſſe their owne Mantuan. I pudor in villas, &c.Mant. li. 2. Faſt.

Vrbs eſt iam tot a lupanar.

Depart honeſty into Villages, the Citie is wholly become a Stewes, and Trauailors report, it was neuer ſo euill as it is at this day; witneſſe their owne paſquill.

Roma vale, vidi, ſatis eſt vidiſſe, reuertar,

Cum leno, aut meretrix, ſcurra, cynaedus ero.

Now farewell Rome, I hauehave thee ſeene; it was enough to ſee:

I will returne when as I meane, Bawde, Pander, Knaue to bee.

As if there were none but ſuch at Rome.

42. And this the beſt of them (againſt their wils) acknowledge, when they confeſſe Rome to be myſticall Babylon: for why is Rome ſo ſtiled in the Scripture, but becauſe it reſembleth the Aſſyrian Babylon in pride, idolatry, filthineſſe, and eſpecially in moſt cruell perſecution of the Church of God? and for the ſame cauſe it is called ſpirituall Sodome and Egypt: Sodeme, for pride and filthines, Egypt, for Idolatry and cruelty. The Popes court is the Popes owne Sanctum Sanctorum, if in reuerence to that holy place I may ſo ſay, yet that is the ſincke of the Citie. Witneſſe Catherina Senenſis that holy woman, whom Pope Pius the ſecond canonized for a Saint, who thus complained, that in the Court of Rome, where ſhould bee A…o. …t. 3. …it. …3. cap. 14.a delicate Paradiſe of vertues, ſhe ſound a ſtincke of helliſh vices. Concerning the whole ſtate of the Romane Church, both Lai…ty and Clergy, heare what the iudgement of Durand Duran. de…oncil. …t. …7.was in his time; Deſperata est ſalus Romanae Eccleſiae, &c. The ſaluation of the Romane Church is deſperate; of which is verified the ſayings of the Prophet Eſay, (It ſhall be a bed of Dragons:)Card. All ac. de reform. Eccleſ. and of Petrus de Alliaco; a Cardinall in his time, Ad eum ſtatum venit, &c. The Romane Church is come to that ſtate, that it is not worthy to be gouerned but by reprobates. And of Platina himſelfe, the Popes owne Secretary, Hac noſtra aetate Platina d… vita M….(ſayth he) vitia cò crcuerunt, &c. In this our age vices are ſo p. 37increaſed, that they ſeeme to hauehave ſcarce left vsus any place in Gods mercy, &c. After the Councell of Trent, which promiſed a reformation, heare how a Biſhop of their owne, Eſpenſaeus Epiſ. Eſpen. com. in tit.complaineth; All hope (ſaith he) of reformation is taken away: where vnderunder the Sunne is there greater licenciouſnes, clamour, impurity, I will not ſay madneſſe, and impudency, then in this Citie? ſuch, and ſo great, as none can beleeue, but he which hath ſeene it; none can deny, but he which hath not ſeene it. I could heape vp many like teſtimonies for the clearing of this poynt, but it is needleſſe, ſeeing that all that hauehave either gotten experimentall knowledge by their trauailes, or ſpeculatiue by their reading, can & will iuſtifie the truth of this poſition, that in no place of the world, more impiety, atheiſme, impurity, cruelty, poyſoning trechery, & all maner of villanie raigneth, then in Italy the Popes owne dominions, and in Rome vnderunder his Holineſſe noſe. So that for ſhame (but that the whore of Babylon, and her adherents hauehave brazen foreheads) they may ceaſe to lay that imputation of looſneſſe and wickedneſſe of life vponupon vsus and our Religion, and aſſume the aſperſion of it vntounto themſelues, being farre more guilty, and their religion directly tending thervnto, by theſe ſix maine grounds which I hauehave in this firſt motiue propounded to the iudgement of eueryevery indifferent Reader: The Lord of his mercy open our eyes, that we may diſcerne the truth, and our hearts, that we may louelove it, and embrace it.