CHAP. I. For Sacriledge.
English Obseruations vpon this Romish Text.

SACRILEDGE, (say the Schoole­men and the Canonists) is eyther a­gainst holy persons, or places, or things that bee sacred. This is pro­perly intended of the last, which is described to be. The stealing or ta­king away of sacred things out of [Page 2] a sacred place. And it is a very soule sinne, and punish­able in the highest degree, not onely by Gods Law, but euen by the light of nature, and the ancient Canon Lawes: By one Law hee is depriued of his liuing; by another, made incapable to take any more; by ano­ther, made infamous; by another, giuen ouer to the secular power, and so to death. But all these are no­thing if they stand in the Popes way, especially eyther of his prerogatiue, or his purse: for his power must ne­uer be limited, and his purse must euer be filled, and all Lawes must be layde flat, and trodden in the dust, to maintaine his power, pompe, and pride. Iudge heere (good Reader) what cause Espencaeus the French-man, and Guicciardine the Italian had to cry out vpon him as they did for this Booke.

Againe: These be the men that hold vs Protestants no better than Heretiques, Hogges, and Dogges, and say wee haue no Religion, no deuotion, no holinesse, nor respect of holy things amongst vs. But GOD knowes, yea the world it selfe will testifie for vs, that Sacriledge with vs, is not onely held a mortall and ca­pitall sinne in the Court of Conscience before God,Anno 1. E. 6. cap. 12. but also punished with no lesse than death in our exte­riour Courts of Iustice: And that with so great seue­rity, as some helpes of life allowed by our Lawes to o­ther Fellons, are vtterly denyed to the Church-robber.In Saint An­drewes in Hol­borne, the common Prayer-booke was stolne; and the Fellon was condem­ned for it. And some haue dyed in our times for things of small value, onely because it was Sacriledge. Therefore how great wrong they doe vs, thus to censure vs, and how vniustly they challenge to themselues to be the onely holy Church, let God and his Angels, and all good men iudge betwixt vs; seeing with them, 7. Grosses will suffice for Sacriledge, which among vs is euer pu­nished with no lesse than death. And if a Priest may steale the goods of the Church, and then be absolued for 7. Grosses, when happely he hath sacrilegiously stoln [Page 3] more neere to 700. we must needes say with Espen­caeus, that a tolerable man may by this booke learne to be naught; and an ill man, to be much worse.

CHAP. II. For reuealing of Confession.
English Obseruations.

TOuching Confession to Man, howsoeuer Gods Church knowes no reason to enioyne it to bee practized by all Christians, as is the Popish Au­ricular Confession, because its simply necessary to salua­tion, to confesse to God, but to man not so: Yet our Church, and Doctrine not onely allow, but aduise, and exhort all men to vse it euen to man for their consola­tion, or direction when they finde cause. And we deny not but it may be of great vse, and hath euer beene practized in Gods true Church by such as tendred the quiet state of their owne soules. And we doubt not but many doe grieuously burthen their consciences, and carry sore troubled and full heauy hearts about them, because they doe not open their mindes, and discouer the spirituall state of their soules vnto their godly Pa­stors whose duty by our Doctrine, is not only readily, [Page 4] louingly, and patiently to heare them, but with all his power and best skill, to direct, aduise, and comfort them, and most faithfully to keep secret whatsoeuer is thus in confession made knowne to them as Ministers of God, especially if it be a blemish to the party confes­sing: vnlesse eyther the penitent giue him leaue to dis­couer it, or that it be a matter of blood, or some enor­mious euill to be committed: for preuention whereof it may and ought: yet with great caution, and discreti­on be discouered to the Magistrate. Now the Romish Church makes vse of this, as one of her principall stra­tagems whereby to know the hearts, and dispositions of all men and women, especially the Princes, and great Ones of this world: And howsoeuer to bring them on the better to confesse freely, and fully, they make a shew that the Seale of Confession is not to be violated, but most strictly and sacredly to be obserued, yet this strict­nesse they keepe in their owne power (like St. Wilfrids Needle) to inlarge or restraine at their pleasure, or as shall make for the good of the Catholique cause. Therefore on the one side, when it makes for them, the Popes, and Popish Princes haue by the Conduit of con­fession beene made priuy to the purposes of such great Princes, as walking in their simplicity, did freely im­part their mindes to their Confessors, who like good soules little feared any false measures in so holy a busi­nesse as Confession: And on the other side, when it makes against them to open it, then the Seale is sacred, and then all the world must perish rather than it be vi­olated. And theruponDelrio disquis mag. [...]. 3. [...]i [...]. C [...]a [...] 1. Sect. 2. Delrio the Spanish Iesuite con­cludes, that Garnet hauing knowledge of the Powder-treason in Confession long before the execution, was bound to conceale it, and so suffer it to come to passe, not careing though it concerned the Kings life, and all his Issue, and thousands with them, and the safetie of the whole Kingdome. Thus can they fight on both [Page 5] sides: And by these meanes no maruell if their King­dome haue stood so long, and if they doe such strange things as they doe dayly. And here let the world con­sider and wisely obserue, what is it in all the Popish world, that the Pope, or Spanish King may not know at their pleasure, seeing to that end they haue many apt Instruments especially the Iesuits and Capuchins, and so many fit Engines, with this two-handed sword of Auricular Confession?

And to shew how little they care for the keeping safe of this Seale when they list to breake it; it appears, in that the Iesuites (who be the refined Papists) are in many places almost the sole Confessors: So as it was complayned of in France that the Confessionall places of Parishes were left desart, and those of the Iesuites so thronged, as one could hardly haue a roome there. And what vse they make of it, and how safely they keepe it, is manifest by the Register found at Venice vpon their late expulsion, wherein they carefully re­corded the secret Confessions of all great persons, and so most wickedly made vse of such things to their wic­ked ends, as in all honesty ought to haue beene eyther buried in obliuion, or at least supprest in silence. And if there were no record in the world to this purpose, there needs no more euidence than this which is their owne, euen the price of his absolution, who eyther by drunkennes, or carelesnesse, or corruption, or vpon any other knauish ground haps to reueale it: which seeing it is so far their own, as they little thoght we should euer haue knowne it, it concerns vs the more to make much of it. For it may giue vs, and the world good cause to wonder at their wickednes, and hatefull hypocrisie, so seriously to commend to the people, as a sacred, & holy matter, that Confession which themselues account of so lightly and so slightly, as that the Absolution for the breach of it, shall cost the Villaine but 7. Grosses, who [Page 6] rather deserued 7. Halters. And howsoeuer these Cen­sorious Pharises disgrace, and disparage vs; yet I dare say, that Minister amongst vs, who should so far for­get himselfe, and the honour of his Calling, as to dis­couer the secret Confession of any Penitent, who pow­red out his soule into his bosome, should be so far from passing with the leane punishment of 7 Grosses, as hee would rather bee iudged vnworthy of his place, and held hatefull amongst his fellowes, and vnfit for the society not only of Christians, but euen of ciuill men.

CHAP. III. For polluting and prophaning of Churches.
English Obseruations.

ALl Christians; nay, most of the Heathen, know how sacred places the Churches and Temples bee: for, as it is imprinted in Nature, to wor­ship God; so Reason, as well as Religion, affords, that the places for that worship are therefore to be seuered [Page 7] and separated from ordinary vses, and much more from filthy and prophane employments. Therefore, howso­euer our Religion knowes, that Churches are not in­herently holy in themselues; nor Typically, as was the Temple at Ierusalem; nor haue the appropriated pro­mises that it had; nor practise the many cumbersome idle Superstitions of Popery at their Consecrations: yet doth it solemnly and decently dedicate them to God, and vseth them not for Gods worship till they be so set apart by solemne Consecration: And being so consecrated, commands to keepe them cleane, and in comely manner and measure to adorne them, and al­lowes them not to bee imployed to any other vses at other times, euen when God is not actually worship­ped in them. Therefore, it forbids not only the keeping of Markets, Sessions, Courts, Feasts, and much more of Playes in the Churches, which was vsuall in the times of Popery; but euen of Schooles, and Parish-meetings, except in some outside, or with certaine li­mitations: And the least abuse or prophaning of our Churches is seuerely punished amongst vs, not onely by our Ecclesiasticall Censures, but our Temporall Lawes.

Wee therefore wonder at the Romish Church, who punish so slightly such great and enormious prophana­tions as be here named, and it is sorrow, and shame that they should be named amongst Christians to be done in Churches; and the more, seeing they impute & ascribe more locall inherent holinesse to Churches then we do. But hereby, as in many other things, appeares their pal­pable Hypocrisie; for, if they bee so holy, or they in their Consciences hold them so holy, as they pretend; why then make they no more account to haue them so filthily abused, and punish it lesse then wee doe? In­deed, I know no expresse Law we haue, nor no punish­ment specified for him that shall bee so bold and beastly [Page 8] as lye with a Woman in the Church; for to that wee shall answer, as did the famous Law-giuer, Who can commit so foule a sinne; seeing, as Saint Paul saith, Haue yee not Houses to eat and drinke in, 1. Cor. 11.22. &c? So, much more may we say in this case, Haue yee not Houses, &c. How therfore can a man be so monstrous to doe that in Gods House, which a ciuil man would be ashamed to offer in his Neighbours house? But if any should bee found amongst vs, that should dare to doe so bold and beastly a part, I dare say, hee should either dye without pitty, or liue with such shame and hatred, as hee had better haue dyed. And, as for our owne parts, we sup­pose wee may truely say; that since the reformation of Religion, such a Sinner hath not beene heard of in our Nation. So wee are both much sory, and more a­shamed, that so foule and vile a thing should bee so common & ordinary amongst the Papists, seeing they passe vnder the name of Christians: for, if it were not ordinary, then were there no need of this Law, nor Penalty amongst them, no more then is amongst vs. But wee are much ashamed, that if it bee so common, then, that they who professe Christ and his holy Religi­on, should set so slight a punishment vpon so foule a sinne, euen such a one, as may rather inuite wicked men to it, then feare them from it.

And here wee confesse, it may seeme very strange at the first sight, how it can come to passe (though they haue amongst them men so beastly-minded) that they should haue opportunity to commit this wickednesse in Churches: But it will not seeme so to them that are acquainted with the Doctrines and practices of Pope­ry; for, they haue many Church-meetings on certaine Saints dayes and Eues, that wee haue not, and at cer­taine seasons of the yeere: Besides also, their Regulars do all rise at midnight both Men and Women, and goe to their Seruice in their Churches (the deuotion wher­of [Page 9] should bee honourable in our eyes, if it were not tainted with such grosse Superstition, and accompani­ed with so many miserable and monstrous inconueni­ences.) And such men, and women of the Laity as will, may come thither also, and those that doe, are held most holy and deuout. Now, if the ancient Vigils of the Saints and Martyrs, were found to minister the oc­casion of so great impurities, euen in those pure times of the Primitiue Church, as that by publike order they were put down: no maruell if in those licentious times, wherein the Popish Clergie haue no Law so strong as their lust, & no bridle vpon their affections, but which they please to put vpon themselues, if most foule and enormious things, euen so foule as Whoredome, and o­ther execrable pollutions bee perpetrated in their ve­ry Churches.

Moreouer, their great Master-piece of Policie, their Stratagem of Auricular Confession, is for the most part exercised in their Churches, where their Confes­sor sits in a place seuered for the purpose, or at least, in a corner where none can heare, and the Penitent kneels before him: By the abuse whereof, how great enormi­ties haue beene committed, or at least the bargaines made in Churches, by the dayly opportunities of mee­ting betwixt men and women their own Histories and the continuall experience these many yeeres, do afford so many lamentable Relations, as grieue our hearts to thinke on: and the honour of Religion requires, and modesty commands, rather to bee suppressed in silence, and vnknowne of some, then repeated and diuulged to the scandall of all.

Furthermore, heere appeare the fearfull fruits of their rigorous Law, by which they tye their Clergie frō lawfull marriage: For howsoeuer many among them, as also amongst vs, are able to containe; yet, as the wiser sort of themselues confesse, to many it is so difficult, [Page 10] and to some others so impossible; as, rather then they will want a woman, they will eate of the forbidden fruit, and take such as they can any way win to their wicked purpose; and rather then they will want time, place, and opportunity, they will, as it is here ma­nifest, not spare the Church it selfe. Therefore, how much more holily and wisely hath our Church orde­red, that according to the Law of God and Nature, e­uery man that finds himselfe not fit to want that socie­ty, shall take that course, and vse that holy meanes of Marriage, which the Holy Ghost approueth to bee ho­nourable in all, and which that learned Aeneas Syluius, afterward Pope Pius Secundus, tels vs, was vpon great reasons, once forbidden to the Clergie, but now vpon farre greater, and better reasons, ought to bee restored.

It is heere also manifest, how vnequall, and vnreaso­nable Iudges they be betwixt themselues and vs: They will bee the holy Church, and wee must passe for pro­phane, and be driuen out as dogges. Nay, in forraigne Nations they feare not to make their people beleeue, that we liue not like Christians; wee serue not God, keepe no Sabboths, care for no Churches, haue no Wiues but community of Women, and in a word, liue in all licentiousnes, more like Heathens then Christi­ans. We confesse indeed with S. Paul, wee are all sin­ners in Gods sight, and the best of vs all haue cause to cry out with him, O miserable man that I am, &c. And there bee many great sinners, and sinnes amongst vs, which as wee confesse to be blemishes in the face of our Profession, staines to our Religion, and occasions of griefe to all the godly; so wee dare iustifie it, they are none of them allowed, no nor tolerated, much lesse maintained, either by the Lawes of our Land or rules of Religion; yet among all the euils that are among vs, and the enormities, which by the abuse of our long peace and plenty, are too commonly practised among [Page 3] vngodly, and vnregenerate men, we challenge euen the most malicious enemies to proue if they can, that e­uer any in these Kingdomes, euen of the prophanest re­fuse (of our Religion) were found to be so extremely, and shamefully impious, as to lye with women in the Churches, which it seemes by these words of their owne, is (alas) too common among the Papists; for, if it were not frequent, the price for the Absolution would not here bee rated among the rest: for our parts, our hearts trembled, our mindes were amazed, our soules sighed, and sorrowed when we read it; and had it not come from themselues, such is our equity, & cha­rity towards them, wee should not haue beleeued it: But seeing it is so manifest, euen by their owne confes­sion, and was neuer charged vpon them by vs, till thus they discouered it of themselues; wee appeale to all the World of reasonable men, whether they deale not vn­reasonably with vs, to appropriate all holinesse, as on­ly being their owne, and to exclude vs, amongst whom, blessed bee God no such foule euils are found at all, as heereby appeare to be frequent among themselues.

As for those other enormious, and shameful things in­timated in these words, to bee perpetrated amongst them in their Churches: Forasmuch as it seemes they are so foule, as they be ashamed to name them, wee for our parts are content to be as ignorant of them, as their people be of that which is taught in our Pulpits, or con­tained in the Bibles that lye in our Churches: And for our neighbours the English Papists, if they long to know the secret of this Pope-holy Mystery, they may easily send and bee certified by some of their zealous Brethren, who are now preparing to goe to Rome, to the iolly Iubile now at hand, who doubtlesse will bee carefully Catechized by the English Iesuites there, and sufficiently instructed in this, and many other poynts of Romish Catholicke Diuinity: But, if their stomacks [Page 12] be so sharpe set, and their deuotions so earnest, and their soules so sicke of filthy loue towards this spirituall Strumpet, as they cannot indure to stay so long with­out it, they may doe well to trusse vp their fardels and goe themselues, that so they may receiue the speedier, fuller, and surer satisfaction. And therefore, O yes, you that are so minded among our English Papists, get you gone, wee pray you, what should hinder your Voyage, seeing it's hard to say, whether our King will more wil­lingly let them goe as long as they beare such minds, or the Pope more heartily bid them welcome, as long as their English Gold sounds merrily in their pockets?

The while, till they put the matter to tryall, let the diligent and discreet Reader obserue with me this one thing, for a Conclusion of this vnsauory Subiect: Wee heere haue heard of Romish Catholickes how they vse their Churches, some do lye with Women in them, o­thers commit such foule things there, as they are asha­med to name, & yet these shamefull enormities found nowhere in the world but among themselues are estee­med and punished as poore, idle, and triuiall matters; whereas, if one should be found reading the holy Bible in the vulgar Tongue in one of their Churches; or, if two men, two women, or a man and a woman should bee taken reading and conferring vpon some Chapter of the blessed Gospell in their Mother-Tongue, it is not 7, nor 700. Grosses would serue their turnes to procure their Absolution. A fearfull thing and not to be belee­ued, if it came not from themselues, that a man and a woman had better lye together in the Church, and commit any wickednesse possible to bee done, then to bee found reading the New Testament in the Church.

CHAP. IIII. 4. PERIVRIE.
English Obseruations.

PEriurie is one of the great Sinnes condemned in the Morall Law, vnder the heauiest penalties; and it is so foule a sinne, as all well-formed Com­mon-wealths, euen amongst Turkes and Heathens doe detest it, and deeply punish it. What an holy Catho­like Church then is this, which makes so small account of so great a sinne? And how vnworthily doe they wrong vs, and other reformed Churches, in whose Courts both Ciuill and Ecclesiasticall, Periurie is so sharply censured? And how good cause haue all Chri­stians to take heed how they trust or haue any thing to doe with this Generation, where Periurie is bought, and sold at so easie a rate?

CHAP. V. 5. VSVRIE.
English Obseruations.

VSurie is worthily condemned by the common Law, and it is a commendable thing in the Popes Law, that it forbids and punisheth all Vsurie. If the Popes Canon Law were as good in other things, wee should sooner, and easier come to a good a­greement. But see how euen their best Lawes are made but Spiders webs; for heere Ʋsurie is bought at an easie rate: For if the Vsurer can gaine Hundreds in a yeere, hee will little care for paying for his Absolu­tion once a yeere; nay, if hee paid for it once a weeke, hee would not lose by the bargaine. And whereas by theGreg. Decret. Lib. 5. Cap. 2. Tit. de Vsuris, Ecclesiasticall Lawes, no Priest may bury the body of a knowne Vsurer in Christian buriall, vnder a very great penalty, you may bee sure a rich Vsurer will not care (at least, when hee dyes, and can keepe his money no longer) to pay the Priest soundly, that will ad­uenture [Page 15] to bury him in the Church: because, though they liue like dogges, deuouring their poore Neigh­bours, yet dying, they would not bee buried amongst dogges, but amongst men, and Christian men: For they bee of Balaams Religion, that howsoeuer they liue the life of the wicked,Numb. 23.10. yet they would bee glad to dye the death of the Righteous, and to haue their carcases rest with the bodies of the best, whose minds they would neuer let rest, but vexed them with their viperous Ʋsu­rie, whilst they liued. Now marke the mockery of the Romane Church: for, what Priest will not aduenture vpon it, for a great summe of money to bury him in the Church, or Church-yard, when he can haue his Ab­solution for so doing, at so cheape a rate as 8. Grosses, that is; for 12. shillings sterling?

CHAP. VI. 6. SIMONIE.
English Obseruations.

THe better sort of Papisticall Writers, haue euer complain'd of the enormities abounding in the Romane Church, by reason of this reigning and [Page 16] swelling sin of Simony. And they haue continually cryed for reformation, lest it bring a deformation of all.

And herein again the ancient Canon Law is very com­mēdable, for inflicting so great Penalties both spirituall, and corporal vpon that sin. But see here to what little purpose any good Lawes or Canons be made amongst them, seeing not onely Lay-men, and secular Priests, but euen their Regulars or Religious men, for all their holy Vowes to the contrary, may be absolued frō it on so easie conditions; which are set by the Popes, who for the most part creep into the Chayre by Simonie, and other indirect meanes: yet see (withall) how they can­not, what euer they be doing, but still they faile not; they forget not to keep their grounds, & to make good, and maintaine the Principles of their Policie; whereof, this is one: That their Clergie is aboue their Laity, and their Regular Clergie aboue their Secular. Againe, That those who bee greater in place, and honour, if they doe well, are also to bee deeper in punishment if they offend; accordingly heere the Laity offending in this kinde, payes 6. Grosses, the Secular Clergie, 7; the Regulars 8. Herein, for my part, I commend their care, & the wisdome of their Gouernment; and do wish that the Children of Light were as wise in their Generation for the gouernment of Gods true Church, as bee these children of this World in the vpholding of their Sy­nagogue.

CHAP. VII. 7. SIMONIE.
English Obseruations.

IT is well, that this which is most properly and tru­ly Simonie, and indeed, the foulest Simonie of all, is rated a little higher then the rest; yet, it is horrible, that so shamefull and scandalous a thing, as to enter in­to holy Orders by Simonie, should be past ouer with any Pecuniary punishment at all; whereas, such a one ra­ther deserues to be depriued of his vnholy Orders, and to be exposed as vnsauory salt to be trodden vnder the foote of all contempt.

But the while, where is the punishment of the vn­godly Bishop, that thus wickedly giues holy Orders for money? whose fault must needs bee farre the greater, seeing hee is in the higher place, and by his learning, wisedome and Authority should teach and guide the Inferiors, who neuer can Simoniacally enter into holy Orders, if hee were not as ready so to giue them, as they to get them. But these greater Flyes, or bumble Bees, (the Romish Bishops) must not bee catcht in the Spiders webbes of the Popes Lawes, but must in [Page 18] all loosenes and liberty, flie abroad, to bring home good store of honey to the Popes Hiue. Now wee nothing doubt but this their partiality to themselues, will ha­sten the hand of Heauen the sooner vpon them, and the more heauily when it comes. For, as no base fel­low could enter into holy Orders for money, if there were not mercinary Ordainers, ready to giue them (see­ing no man can ordaine himselfe) so no Popish Bishop durst attempt so vnlawfull a thing, knew hee not that the Pope, their Bishop of Bishops, will bee as ready to absolue him, as was the Foxe in the old Fable to absolue the Wolfe.

CHAP. VIII. 8. MVRDER.
English Obseruations.

BVt why, will some say, must the absent goe to Rome? why doe they not rather take the money, and spare them their Iourneyes? The Pope and his Factors are cunning Marchants, and know how to make the best of their Marchandize: No Pilgrime, no Penitent, no Offender, no Suter comes at Rome, but he goes away well fleec'd. There bee many Churches to visit, many Reliques to look at, and adore, many good­ly Images to worship, many Offices to passe through, and euery one of these like a Bush of thornes, will haue a peece of this sleece, before hee can come to kisse the Popes holy, holy foote, or get out his Letters of Absolu­tion. So, although the price thereof bee very small; yet the Tole will cost more then the Griest, and so a large amends is made for that defect, in the monstrous charge and expences, which otherwise his iourny costs him: All which, either falls into the Popes or his Of­ficers Purses, or at least helpes to maintaine the state of the City, which if by these weekly Markets, and by certaine yeerely Faires, and by secular Iubilees, and such like deuices were not maintained, this new Rome would bee externally as base, as old Rome was glo­rious.

But by this meanes, and these spirituall Markets, they draw thousands, and in time millions of men to Rome, and make them trudge many a weary mile, and spend many a penny, to come for that which is of as much value at home, and the Sellers wel know is not worth a [Page 20] farthing. And as thus they will improue their com­modities to such as are able to come, so on the other side, for such as cannot come to Rome, (like wise Game­sters that had rather play small play then sit out; and like wise Marchants that know, Light gaines make a heauy Purse) rather then they will lose good customers, they will louingly send them their Absolutions at the same rates. See what a carefull, tender louing Mo­ther you haue of your Romane Church. O that this her loue would inuite you all to leaue this cursed Hereticall earth of England, and goe to the holy hands and sweet embracements of your Romish Mother. But surely, either you thinke that shee wants truth in these her offers, and protestations, or you want faith to be­leeue her; or else that loue, that good Children should beare their Mother.

CHAP. IX. Murder, or the killing of ones Father, or Mother, or any other Lay-person.
English Obseruations.

SOlon, an ancient Law-giuer, made no Law against such as should kill their Fathers, for said hee in his honest simplicity; Doubtlesse there bee none [Page 22] such. But the Officers of the Romane Custome-house bee wiser in their Generation, and know well, they liue in such times as there will bee such Monsters, Murde­rers euen of their Parents: At least, if there were, or would bee none; yet they hope to make some, and to worke or winne them so to bee, by the basenesse of the price they set on him that shall murder his Father. Let the World wonder at this wickednesse;Exod, 21.14. for Gods Law allowes no Sanctuary for a wilfull Murderer of any man, and values not all the Gold a Nabal hath, a suf­ficient price or ransome for a Murderer: Yet this Ba­bylonish Strumpet dare set a price of a few Grosses, euen vpon him that kils his owne Father. Oh, what grosse impiety and hellish abomination is this! And yet this is shee, forsooth, that will bee the Mother Church and onely Spouse of Christ: But it appeares heere, that she is no Mother, but the cruell Step-dame that cares so little for the liues of her Children: And not the Spouse, but the spirituall Harlot, that dare vndertake to bee wiser then her Husband, and to make Lawes contra­ry to his; and to discharge, for a little money, those, whom her Husbands Iustice had condemned to death.

CHAP. X. Striking, or wounding of a Clergy-man.
English Obseruations.

TOuch not mine Anointed, 1 Chro. 18.22. and doe my Prophets no harme, saith God. He will not haue his so much as toucht to their hurt. It is therefore likely, that the Popes Clergie are none of Gods, whose blood may bee sold at so cheape a rate; or else, that the Pope is not the Vicar of Christ, who sells the blood of his Brethren, to enrich himselfe with the price thereof, whose Persons God will haue not so much as touched. But heere let all reasonable men consider, how vnrea­sonable [Page 24] and partiall the Romane Church is, betwixt their Clergie and Laity, and how impious in their esti­mation of Gods Lawes, and their own, who dare make the price and penalty for killing a mans Father, being a Lay-man, lesse then the bare striking of a Clergy-man. Arise, O Lord, and maintaine thine owne Lawes against such insolent enemies of thy Crowne, and deliuer thy Church from those euill and, vnreasonable men.

But will some say, Amongst all those many kinds of Murders, and Absolutions for the same, how chance wee heare not of any Absolution for him that kils a King? Courteous Catholikes of England, aske the gen­tle Iesuites your kind Confessors, and they will resolue you, that those Absolutions are for sinnes, and foule of­fences, not for such Heroicall feates, and meritori­ous acts, as to kill any Heretique King. And to proue it to bee most meritorious in Heauen, and therefore most commendable vpon earth, they will doe it by no lesse authority then the Pope himselfe, who, though he make but few Orations, and fewer Sermons; yet his ioy compel'd him to put himselfe to the trouble to make an Oration in the Consistory of Cardinals, in praise of the Frier that stab'd Henry the third of France, though hee were no Heretique himselfe, but only a sus­pected fauourer of them. Now, if hee bee praised by the Pope, who kils a King, that is but a fauourer of He­retiques; no marueil if hee be held no Offendor, but ra­ther one of an Heroicall spirit, that kils that King his Holinesse shall pronounce an Heretique.

CHAP. XI. Ouerlaying of an Infant.
English Obseruations.

ONe exception against the Romish Religion, is, that the grounds, and practice of it, are not on­ly against Religion, and Holinesse, but also a­gainst the rules of Reason, and grounds of Iustice: for example; set aside all Religion, and Gods Word, doth not Nature it selfe, and naturall Reason, euen amongst the Heathen, make wilfull Murder a greater sinne, then accidentall, and vnwilling? How shamefull, and vnrea­sonable then is the Romish Church, to make the punish­ment more, nay, twice as much, for the casuall death of an Infant, then for the wilfull Murder of ones Father, or Mother? Yet withall, marke good Reader, how this so vnreasonable Romish Stepdame, neuer wants a priuate reason tending to her owne ends; for shee knowes well, that where one Villaine is found so wicked as to kill his Father, 20. nay, 100. the whole world ouer, may be taken tardy in this vnwilling mischiefe of ouer-laying a Child, the greater part of the World being so poore, that their Children lye with them in the same beds: [Page 26] It had therefore beene (thought she) but a silly peece of policie, to impose a large and high rate vpon a fault that is seldome committed, but rather on such as fall out dayly: indeed, that is the way to worke in wealth, and so she may fill her Purse with money, the World may see shee little cares though she empty her head of all wit, and her heart of all honestie. What shall the Christian World say to her, but as Simon Peter said to his ancient friend Simon Magus: Act. 8.20. Thy money perish with thee?

CHAP. XII. Destroying of Infants in the Mo­thers Wombe.
English Obseruations.

IF the slauery of Women, and Iealousie of Husbands in Italy, bee so common as Trauellers tell; and the violent beating of Wiues so ordinary as this Par­ticle [Page 27] implies; then certainly, our English Women may iustly thanke God for that comfortable freedome that they enioy, which is such, as made Erasmus, and other strangers comming hither, say; That no Women in the World liued so faire liues as ours in England: And our Catholike Women may heere see, how little they are beholding to the Pope, who cares so little for them, more then for seruing the filthy lust of him, and his lustfull law-lesse Clergie, that all the base Iealousies, vnworthy vsage, and cruell blowes of their imperious Husbands moue not him at all; nor holds hee it worthy so much as a poore Purse-punishment, vnlesse it cause the death of the Child. Haue not our Catholike Dames great cause to runne after Romish Religion as they do? If they loue it so well; Oh that they would euen runne to Rome, and enioy it there, where they may haue the Popes dayly blessing to make amends, if their Hus­bands should pay them with dayly, and sometimes deadly blowes.

It is also fit for the Readers obseruation, what little account is made in Rome of killing Infants; and his Shauelings, and vnholy Cloyster-brethren shew them­selues children not vnlike their Father; amongst whom and their carnall Sisters the Nunnes, their Chronicles, and all Trauellers, and the Visitations of their Abbeyes, doe all declare how wickedly hundreds, and thousands of Infants doe perish amongst them, some newly borne and baptized in their blood, and either cast into Ponds, or buried in their Gardens, Celles, Cellers, Vaults, hollow Walles, and sometimes in baser places; some slaine, and strangled in the Birth, many destroyed, and neuer suffered to see the light of this Life, and those bee held of tender, and honest hearts among them, who feare to destroy these harmelesse Babes, and doe there­fore saue them, sending them out to be nursed, and liue: And yet, these are the men that condemne holy Mar­riage [Page 28] as vncleane, and vnholy; nay, as a foule, sinfull, and punishable fault, aboue Whoredome, and all For­nication.

CHAP. XIII. VVhoredome, or keeping of Concubines.
English Obseruations.

SEe the horrible impudencie of this shamelesse Generation, they confesse, that euen their owne, both Generall, and Prouinciall Councels doe con­demne the keeping of Concubines, vnder paine of Ir­regularity; and yet the Pope is not ashamed, against them all, to set to sale this filthy sinne, and to put down [Page 29] so base a price as seauen Grosses: But speak (you mon­strous Whore-maintayners) Is not the keeping of Concubines, or Whores (for what is shee better then a Whore, whom a man keeps as a wife, and is no wife?) Is it not (I say) as well against the expresse Law of God, and Gospell of Christ, as against Canons of Coun­cels, and Constitutions of the Church? If it be, as eue­ry Child knowes it to be so, why doe you then con­ceale it? The reason is plaine enough to them that bee acquainted with your pollicies, euen because it little moues you what is commanded, or forbidden by God in the Law, or in the Gospell. But all that you care for, is what is forbidden in your owne Constitutions: And lest that should breed some scruple of conscience, that keeping a Concubine is forbidden in your gene­rall, and prouinciall Constitutions, you take a course to quench that also, euen that little sparke of conscience, and feare of sinne, and tell the offendor, that besides his Absolution from the sinne, hee shall also haue a dispensation to deliuer him from the danger of Irre­gularity, that most seuere, and most iust punishment, which the Canons of the former, and better times in­flict vpon that sinne.

See, all good Christians, marke, I beseech you, you potent Princes, and Kings of Christendome, you god­ly Bishops, and faithfull Diuines, who all in your seue­rall places wish the welfare of Sion, and seeke to set­tle true peace in the Church. See to what little pur­pose it is to haue any generall Councell, or to make a­ny wholsome Canons, and Constitutions, as long as this Man of sinne is suffered to sit in the Chayre of Pestilence, seeing all the good, and carefull Canons the Councels haue made against that filthy, and reigning sinne of whoredome, in sixe, and sixe hundred yeeres, are all cast off, cashierd, and nullified for the bringing in of scuruie sixe, or seuen Grosses into the Popes Cof­fers. [Page 30] See what all your labours tend vnto, Kings, and Princes, in calling learned Bishops, and Diuines, in ma­naging the proceedings of Generall, Nationall, or Pro­uinciall Councels, as long as hee is suffered in his ex­orbitant pride, and insatiable couetousnesse, and vn­measurable lasciuiousnesse, thus to tyrannize ouer the World. And you that bee learned, marke heere what good cause had Erasmus the Low-Germane, Espencaeus the French-man, Ferus the Dutch-man, Caranza, Ole­aster, Stella, and Ʋiues, the Spaniards; Sauanarola, Mi­randula, Mantuan, and other Italians, to cry out vpon the Romish abominations, and to call so earnestly for reformation, as they did both in Pulpit, and Print.

And because they set so easie a penaltie euen for a Lay-man also that shall keepe his Concubine, it puts mee in minde of a memorable example in that kinde, whereof I can make report vpon my owne certaine knowledge; wherein it is manifest, that this villany, though hatcht at Rome, yet reacht euen as farre as England.

Mr. William Strickland of Bointon, neere Bridlington, in the Eastri­ding of Yorke­shire, whose sonne Mr. Wa­ter Strickland, or else his sonne, liues there at this day, Lord of that Towne, and diuers o­thers in that Countrey can witnesse the same.An ancient Gentleman in Yorkeshire told me him­selfe neere thirty yeeres agoe, that liuing at Yorke in Queene Maries time, (where hee was one of the Councell of State, or else the Queenes Secretary to her Councell there) and fearing to be questioned for not comming to the Church to Masse, which hee resolued neuer to doe, whatsoeuer it cost him; and hearing that Cardinall Poole was come from Rome to reconcile England, being Legat à latere, and came furnisht with these faculties, and power of giuing the Dispensations, and Licences (mentioned in this booke, and complay­ned on by Espencaeus) sent to his Sollicitor at London, to get him a Dispensation (out of the Lord Legats the Cardinals Court) not to goe to Church, but that hee might exercise his Deuotions at home. The Sollicitor going about it, found it somewhat difficult, because [Page 31] they suspected, that hee who sued for such a Dispensa­tion, was likely to be a Lutheran, or a Caluinist Here­tique: notwithstanding (other pretences being made) hee compast it for money. Which being granted, and the Dispensation drawing vp, an Italian Officer of that Court asked him (merrily and not secretly) But how old is your Master? would hee not also haue a Li­cence to keepe a Concubine? The Sollicitor blusht, know­ing his Master to be another man, and of a better Re­ligion than to keepe a Whore: yet considering his Ma­ster had the wit to make a good vse of an ill thing, and would be glad to haue such an aduantage against them, closed with him, and asked him the price, which was not vnreasonable, for, for a French Crowne more, hee had it past: and so sent downe his Master a double Dispensation, that is, not only to forbeare the Church, but to keepe a Concubine: At which, hee was much amazed, till hauing read his Sollicitors Letters, and then he laughed full heartily at it, and many a time he and the good Gentlewoman his wife,This Gentle­man, and his Wife, liued to­gether Man, and Wife sixty yeeres, and dy­ed both in one yeere. made themselues merry with it, together with some priuate friends whom they durst trust.

I asked him what became of his Dispensation? Hee said, he kept it safe till the last yeere of Queene Ma­ry, when the Inquisition began to be so hot at Yorke, that euen such men as hee, were questioned for Religi­on: And hee being called before the Commissioners, and charged with not comming to Masse at the Church: Hee pleaded the Popes Dispensation for his absence. But, being told, hee must exhibit it in Court, he spake to the chiefe of them, being an ancient Doctor of Law, (whose name he told mee, but I haue forgot it) that if hee might haue his Dispensation againe, hee would produce it, else not. And taking his word, for security of restoring it, he brought it into the Court: Where all looking at it, one after another; one chafed, [Page 32] another blusht, another rownded in his fellowes eare, but all were ashamed of the businesse: such Marchan­dizes hauing beene rare in England, especially so farre from Court. But (saith hee) I demanding my Dispen­sation, the chief Commissioner bade me come home to him for it, and said, The Court dismist me. Afterwards, going to him for it, hee curiously inquired of mee, how I had it, and what it cost. Which when hee heard, it wonderfully perplext him: for being a man of morall honesty, & but an English Papist, being little acquain­ted with these Italian trickes, hee was amazed, and much ashamed of it: and not hauing any thing to say, in denyall of a thing so manifest, nor in excuse of so foule a matter, hee prayed mee to conceale it, and vt­terly to forget it, but would by no meanes giue it mee againe; and said, hee had burnt it. And thus (saith he) I lost my Dispensation, yet lost nothing by the losse of it, but onely the benefit of an euidence against themselues.

CHAP. XIV. VVHOREDOME, or deflouring of Virgins.
English Obseruations.

ARe these the great extollers of Virginity? Sure­ly it's but a false flourish, they do not so esteeme it as they make shew; for, if they did, then they would prize it at a higher value: for, whatsoeuer is held precious, is alwayes sold at a deare rate. Seeing there­fore the violation of Virginity is so poore a matter in the Popes Court, and passeth at so base a price; it may let all see that be not blind, it's but a counterfeit colour they cast vpon the matter: And see moreouer, how by consequent, they accuse of cruelty and iniustice the Law enacted by God; Hee that violates a Ʋirgin, Deut. 22, 21, 28, 29. is to dye for it, or else bee fined to her Father, and take her to his Wife: but heere 6. Grosses will suffice for his discharge. They say the Pope is the Vicar of Christ, and some of them call him the Vicar of God: But, is not hee a strange Vicar, that dare alter the Lawes of his Lord and Master?

CHAP. XV. INCEST.
English Obseruations.

WHat is this wee heare? Is it vsuall in the Po­pish world for men to lye with their Sisters, nay, with their Mothers? Alas, that wee should heare it of any that professe Iesus Christ: But, seeing it is so, and euen common, it seemes, amongst them, who despise vs as dogs in respect of themselues, wee haue cause to blesse God that wee know it, especi­ally, that we haue it from their owne mouthes, for now wee know the better how to esteeme of them, and we hope the world of reasonable men will thinke nothing the worse of vs, seeing wee are condemned by such as these. But if these be the manners of the Italians, wee shall the better beleeue hereafter, that which Petrarch, Boccas, and many more do write touching the Religion of Rome, and liues of the Italians. Much more should here be spoken; but as the old saying is, Curae leues lo­quuntur, ingentes stupent. For truth is, words must needs [Page 35] want, where no words can suffice to expresse the hor­ror, and hideousnes which lyes not hid, but openly ex­presseth it selfe in this Absolution, which in our Con­sciences wee beleeue would passe on no conditions in any Ciuill Heathen Countrey in the World; and yet is granted for 5. Grosses in the Court of Rome.

CHAP. XVI. ROBBERIES.
English Obseruations.

RObberies, or burning of Houses, are foule Capi­tall Fellonies in England; but in Rome, the Pope an indulgent Father, deales more mildly with his Children. Bee gone therefore, you zealous English Catholiques, get you out of this rigid Gouernment, get you vnder the wings of his Protection, where you may burne, spoyle, rob, reuenge, and not passe the Pikes of our sharp and seuere Lawes: But when you come at the holy City of Rome, you may do wel to ask your holy Father, how hee will answer the Law of God, who or­daines,Exod. 22. [...] that if fire breake out and damnifie the Neigh­bours, the kindler of it shall make restitution? If this [Page 36] bee iust against him by whose negligence it broke out, without any mind to doe hurt; how vniust then is it, to absolue him for 7. or 8. Grosses, who wickedly and wilfully sets it on fire?

CHAP. XVII. FORGERIE.
English Obseruations.

Anno 5. Eliz. Chap. 14.ANd for Forgery, though it bee not flat Fellony, yet finds it such censures in our Courts of Eng­land, as for this World, some Offenders would rather wish to bee hanged then vndergoe them: yet in this mercifull Mother-Church of Rome, it is so ordinary [Page 37] a matter, as the highest Penalty, euen for forging the Popes hand, is vnder 30. shillings; yet I must needs here­in commend the Pope for his courteous dealing in mea­suring other men by himselfe: for knowing himselfe to bee the great Forger of the World, thrusting vpon the Church continually counterfeit Bookes, and sometime whole Authors counterfeit, hee deales the more fauou­rably with them, who take to themselues the boldnesse to counterfeit hands; for he iudgeth (and Oh that none of his iudgements were more vniust) that a name is no­thing to a whole Booke, and a hand but little to a whole Man.

But withall, obserue (good Reader) how hitherto you haue heard of the Penalty of 6. or 7. & neuer aboue 8. Grosses; how then come wee so sodainly to a double price or Penalty of 16. and 18? Oh, the case is altred: the former faults were against God, the breach of whose Lawes, and neglect of whose Commandements are but Peccadils, at most, but petty Treasons at Rome: But these are such as trench vpon the Power, and Pre­rogatiue of the Pope, these touch his Free-hold, there­fore now the prizes are higher, and the Penaltie hea­uier. Thus are they blinded with selfe-loue, mis-led with mis-conceits of themselues, and carried away wholly with care of that which concernes themselues: And God himselfe little better then forgotten amongst them.

CHAP. XVIII. False VVitnesse-bearing.
English Obseruations.

BVt the iust God, who knowes that a false Oath in Iudgement, may lose a mans Credit, State or Life, allowes neither sixe, nor sixe score, nor sixe hundred Grosses, as a competent recompence to the partie wronged, nor a proportionable punishment to the Offendor,Leuit. 6.5. but ordaines, that hee shall satisfie fully the partie wronged, and receiue other punishment for his breach of Gods Law. What shall wee then say to this fellow that makes thus base account of a false wit­nesse, nay, of a false Oath, wherein, besides all the con­fusion that thereby may breed amongst men, God him­selfe, and his glorious Maiesty is immediately assaulted, and most impiously abused.

CHAP. XIX. Commutation of Vowes, or Absolutions for the same.
English Obseruations.

ALl men know how sacred a matter they make of their Vowes; they fill the World with the noyse of them: Such a man (say they) hee is cursed if he marry, for he hath vowed the contrary; such a one is damn'd, if hee, or shee enter not such an Order; for, hee hath vowed to doe it: Luther must needs bee damned in Hell, because hee married a Wife; for hee broke his Vow: and a Hundreth like. Quanto conatu, quantas nugas? What adoe heere is about no­thing, or little better then nothing, when a matter of 10. Grosses (that is, fifteene shillings) will purchase him a Pardon, or a Faculty to change his Vow into somthing else?

But such is their Religion, and such be their trickes, as Ʋowes are the strongest bonds, when the vrging of them makes for their owne ends: But, if to break them be for their turnes, then they be of no force, their Samp­son of Rome, can breake them in pieces like a threed.

Oh shamefull, and yet shamelesse Hypocrisie, to make so great a shew, where is so little substance! for why, the tender consciences of poore men bee so terribly intan­gled and burthened about their Vowes, which some­time negligently, sometimes merrily, nay (in drinke) sometimes hastily, somtimes impiously, oft-times rash­ly, & alwaies ignorantly do fall from them. If the Pope can so easily, as for a matter of 15. shillings take the bur­then from them; surely, they are simple that trouble themselues, when they may so easily bee discharged. It seemes the High Priest in the Old Testament, tooke no such power to himselfe;Iudg. 6: for then good Ieptha and his Daughter needed not to haue mourned so much, for his vnaduised Vow, who (I warrant you) would haue giuen 10000. Grosses to haue been discharged from his Ʋow: But he held as wee doe, that if a Ʋow bee vnlawfull, it binds not at all, but breaks in peeces of it selfe; so if it be lawfull, it binds so firmely, as, no man, no money, no price, no power on earth can dispence with it. And here we challenge that grand Hypocrite of Rome, and all his Colledge Consistory to answer vs but this one Question: If it bee an vnlawfull Ʋow, how dare he for want of money bind where God loseth? if lawfull how dare hee for money lose where God binds? And if hee will not answer vs, wee bind him ouer to the great and generall Sessions, in the bonds of an euill Conscience, which will hold him fast and sure enough to answer it before God, for thus abusing the World, and turning Religion vpside downe, to serue his owne carnall, and lawlesse lusts.

For the particulars; Will it cost a man but 20. shil­lings [Page 41] to change his Ʋow, who vowed to visit the Chur­ches in Rome, then sure your owne consciences know it to be a lye, when you write, that such great Indulgen­ces for thousands of yeeres, and forgiuenesse of sinnes, and releasing of soules out of Purgatory, belong to them that visit the 7. Churches in Rome; for if that were true, you could not bee such Villaines as suffer men for a little money to misse so great a blessing as indeed is worth all the World. And, if a Prince that vowed to visit the Sepulcher, would be discharged of it, & change his Vow, it must cost him 30. shillings: Verily, the price is easie enough.

But how came it to passe you trench thus vpon the sacred Prerogatiue of Princes; elsewhere hee might not goe without License, if hee doe, hee must pay you? Now, if hee say hee will goe, and after change his mind, hee must pay you for that also. How dare you thus play with edge-tooles, and dally with your betters, and prey vpon them that are able to make a prey of you at their pleasures? Againe, is this it for him that cals himselfe the Seruant of Seruants? But heerein appeares your Hypocrisie in words to maske vnder the vaile of Hu­mility, and in deeds to declare your selfe the Comman­der of Kings. Let the rest of the Kings, and Princes of Christendome open their eyes, and learne at last to tread the pathes, wherein our King, and Prince haue broke the Ice before them, euen to know their owne power, keepe their owne places, and stand vpon their owne feet, & in whatsoeuer they vndertake, or resolue, vnder God, to goe on without his leaue, who hath much more cause to aske leaue of them.

CHAP. XX. An Absolution, together with a Dispensation, that a Man may haue two Wiues at once.
English Obseruations.

OH most shamefull Dispensation! Shall he haue leaue to liue with a second Wife, the first be­ing yet aliue? For, howsoeuer that word, Shee prouing to be aliue, is not in the Romish Text; yet must it needs be implied, that he knowes her to be aliue, else the other cannot in this case bee cald a second, if the first be not; nor needs he a Dispensation to liue with the latter, if the former were dead; nor needs he Letters of reabilitation to make his Children by her Legiti­mate. Gentle Gerson, we now see how great cause thou hadst to call the Romish Dispensations, Dissipations. [Page 43] Againe, are these the men that make the World beleeue they honor Marriage more thē we, seeing they make it a Sacrament properly called, which we doe not? But it appeares to bee but a false flourish, and an idle bragge, seeing heereby they make it rather a base Recrement, then a holy Sacrament: For if he may marry and keepe a second, the first yet aliue, and her Children also be le­gitimate, what is become of the loue, league, and bond betwixt the first and him? If this be not to crosse the wisdome of God, to dishonour his holy Ordinance, to fill the world with Bastards, and breed an vniuersall confusion, I appeale euen to the learned, and ciuill men amongst the Heathen.

And all this is the fouler, in regard of the basenesse of the price: wherein appeares their wicked Policie, here­by as it were inuiting, or, as Espencaeus complaines, euen teaching men to do euil: for, few there be which marry so contentedly, or at least, are so continent, as they will not be ready at so easie rates to take the benefit of this Indulgence (I meane, of those that be Romish Catho­liques, and consequently beleeue, that all is well done thats done at Rome, and all lawfull, safe, and holy which the Pope allowes:) And verily if this Law be alike for Wiues, as well as for Husbands, as no reason but it should, then I maruell not, the Romish Factors heere grieue so much they cannot bring the East-India, Ʋirgi­nia, Turkey, and Moscouia Companies to their Religi­on; for if they could, heere would be much good mat­ter for their Markets, seeing many Husbands are yeerly suspected to be dead, and sometimes the Wiues marri­ed when the Husbands proue to bee aliue. They slan­der vs, that our Religion is a Doctrine of libertie, and loosnesse; but let all our enemies shew when once any Husband, or Wife with vs, hath beene vpon any con­dition dispensed withall in this case, after the first is found to bee aliue; but contrariwise, wee are sure that [Page 44] many, who after information, and more then probabili­ty of the death of the former, had married another; yet after notice of his being aliue, were presently directed to leaue the latter, and when it proued so indeed, retur­ned vnto him, as vnto the true Husband, and such as wanted either loue, or Conscience so to doe, our Religion, and Lawes haue compel'd him thereunto, although some (I speake vpon knowledge) would haue giuen a hundred times ten Grosses for a Dispensation in this case. Iudge now, good Reader, of what Profession soeuer thou bee, whether is the Re­ligion of Liberty, and loosnes, Ours, or Theirs.

CHAP. I. Absolutions for Transgressions against Lawes, partly Diuine; but for the most part Ecclesiasticall.
English Obseruations.

HItherto haue we seene how the Lawes of God are regarded at Rome, and their transgressions punished: Now follow the Offences, which [Page 2] for the most part are against the Lawes of the Church, Touching which, there is one most strange, and remark­able Circumstance, sufficient to make all Christians a­shamed, and euen all reasonable men to maruell: name­ly, that the penalties for the breach of them are farre heauier, then for the greatest sinnes against the ten Commandements: For howsoeuer they well deserue heauier punishments then bee heere inflicted; yet that their Penalties being transgressed, should so farre exceed the Lawes of God, may seeme more then wonderfull to such as be not well acquainted with the bold presump­tions, and presumptuous impieties of this wicked Strumpet. Let the Earth tremble, and the Heauens blush at this boldnesse, that the Absolution of him that kils his Father, passeth for no more then 7. Grosses, and his who lyeth with his Mother, is but at 5. being two of the great Lawes of God: but the taking of two Orders in one day, or to be ordained without Letters dismisso­ry, being but breaches of Constitutions of their owne, must cost him 27.Oleaster in Pen­tat. and 38. See what a good cause Ole­aster, Ferus, and other reasonable, and honest hearted Papists had to cry out as they did, that the Lawes of God are neglected in Popery much more then their owne, and the breach of their owne much more seuere­ly punished. And this may giue euidence to the consci­ences of Gods children, that the destruction of this Antichrist is not farre off, and his damnation sleepes not.

Now touching the particulars: as to the second of them; It lets vs see, that it's no vnusuall thing amongst them, for such to say Masse, as bee not full, and lawfull Priests, the danger whereof by their owne confession, is no lesse then horrible Idolatry; for by their owne rules if it be not consecrated, it's Idolatry to worship it, and if hee be no Priest, he cannot consecrate. I doe not be­leeue they thought to haue opened vs this doore, not [Page 3] indeed did they thinke wee should euer haue seene this Booke; But thus it pleaseth God to make them vent, and foame out their owne shame.

And touching the third; is it not strange and fearfull, that some of their Clergie dare, not only procure them­selues to be promoted with places, and Benefices, which indeed are not, but be meerely forged, and counterfeit? But moreouer, dare her ignorant, and prophane people to forsweare themselues, and damne their soules, by lending them a false Oath to confirme it. Howsoeuer this may affect them; wee, for our parts professe, it makes our hearts to tremble, and our soules to mourne, that such Atheisticall impiety should bee so frequent a­mong them, euen in their Clergy, and Court of Rome. And that it is no extraordinary, but a frequent case, ap­peares by the words following, in that the Pope so wisely takes hold of it. For, Aquila non capit Muscas, the lofty Eagle will not stoope at little Flyes: and, if it were a poore bait, they would nor bite. Seing therefore the Pope drew a good composition out of these, its ma­nifest to bee too common a case amongst the Popish Clergie. And in as much as Iulius the 2. was willing to gaine out of so vngodly a ground; it shewes him out of his owne Romish Records, to bee no better a man then the Histories make him.

But for the last; it's more then strange, that if he be so proud to offer, yet that Kings will so farre forget themselues, as thus to be befooled, and to suffer an vsur­ping Prelate to domineere ouer them: For who should hinder a King frō going to the place of Christs Sepul­cher at his pleasure? Or, if another may command him or forbid him, how is he then a King? If it bee a part of the power, or Prerogatiue of a King to set im­positions; then certainly, those are but pieces of Kings, who submit themselues to the penalties, and impositi­ons the Pope shall set vpon them: those that will thus [Page 4] be trodden, and trampled vpon by this base compani­on, and yet proud Antichrist, it's pitty but they should pay, in stead of this hundred, for their Absolution, a hun­dred thousand Grosses, for such their grosse folly, and vnkingly debasing of themselues.

CHAP. II. DISPENSATIONS. First, for Bastardie.
English Obseruations.

HEeere follow some of the faculties, which Espencaeus, as we heard before, bitterly complai­ned of, for that not only they daily past at Rome, for money, but were also granted vnto the Legats or Nuncio's that came from Rome to France, who being Legati à latere, comming (forsooth) euen from his own [Page 5] sweet side, and bringing such blessings as these with them,Extra Io: 22. cap. cum. inter. in Gloss. they shew vs what a blessed brest their Lord God the Pope beares about him, out of which they suck such hatefull Henbane, euen such pieces of filthy poy­son, which spiritually infected all the World for a time, and diuers Nations yet to this day.

The reason why hee is heere so beneficiall, and boun­tifull to Bastards, is, because they are so neere, and deare in likenesse vnto himselfe, both in his spirituall and carnall Kindred: For first, it is he, which for diuers Ages past, had almost destroyed the true spirituall, Childe, the Religion of God, and fild the world with a false, base, and bastardly Religion.

Moreouer, it's he and his Instruments the Iesuits, and other his shamelesse Censors who haue by their Indices Librorum Prohibitorij, & Expurgatorij, partly, as it were killed the true children, by vtterly suppressing the true vndoubted bookes, and writings of learned men, and partly put base bastards in their roome, by chop­ping, and changing, purging, and painting them; as if the Fathers were aliue againe, they would not now bee able to know their owne: and certainly, many of them would absolutely refuse,Ioh: Ferus his Comment vp­on S. Iohns Gospell, is, since the Au­thor died, re­printed at Rome, and the Author is for­bidden; and it is altred in no lesse then 1000. places. and with great indigni­ty disclaime these that passe vnder their names as being none of theirs. And thus the World by this bold wick­ednesse of theirs, is fild with a base bastardly brood of false, forged, fained, and counterfeit Bookes, to the in­tolerable iniurie of the truth, partly in peruerting, and principally in suppressing it, and to the irrepairable losse of learning, if it bee not by the true Christian Church both timely, and wisely preuented.

Besides, where euer that bastardly Religion of his reignes, it fils the world with carnall Bastards, by deny­ing, and dishonouring holy Marriage, by publique tole­ration of Whoredome, and by making it a lesse sinne for their Clergy to lye with many wiues of other men, [Page 6] then to haue one of their owne: By this meanes not onely their Townes, and Cities, but their Colledges, and Cloysters are fild with a doubtfull, vncertaine, and Bastardly Generation: their owne Records, and Histo­ries were enough to make them blush on this behalfe; if they were not past shame. Nay, so farre are they for­saken in this poynt, and giuen ouer of God, as it's hard to tell (not how many Whores, and Women haue been Popes; for doubtlesse there was but one but) how many Bastards haue sitten euen in the Popes owne Chayre: so deepe was the wisedome, and so iust the iudgement of the high God, by ioyning the spirituall, and carnall Bastardie together, so to punish the one with the other. There was an Age,Geneb. in Chron. Bellar. de Ro. Pont. l. 4. c. 12. euen almost in the height of Pope­rie, which Genebrard calls, and Bellarmine acknowled­geth, indoctum, infaustum, & infoelix saeculum. Diuers of the Popes of that Age, were by their owne Bookes Bastards at the best, if not worse: Sure we are that one, a Monks Bastard of Saint Albanes in England,Hadrianus quar­tus. and dri­uen by shame from the gates there, proued at last a Pope at Rome, and one of the proudest that euer sate there. No maruell therefore, if hee bee so louing, and tender ouer Bastards; for therein he is but kinde to his owne Kindred: And indeed, if he did not dispense, and make vse of such, he would not haue a Clergy suffici­ent to supply their places.

And touching the other instance in this Article of Dispensations, by which these Bastards are inabled by this Romish power, non obstantibus, all Lawes, and Ca­nons to the contrary, not only to enter all holy Orders, and to take a Benefice with Cure: But (which those that be borne in holy Wedlocke cannot haue by their Law) to enioy two, nay three Benefices: Heere I ap­peale to all indifferent Readers, of what Religion soe­uer, if in this poynt the Romish Church transgresse not all bounds of modestie, and moderation; yea, to all, euen [Page 7] reasonable Papists themselues, if herein they bee not a­shamed of their Mother, who is more indulgent, and fauourable to the Bastards, then her owne Lawes bee to true Children, who without a speciall Dispensation cannot enioy two liuings with Cure.

CHAP. III. Dispensations in Cases Matri­moniall, or matters of Marriage. As first, for Marriage within forbidden DEGREES.
English Obseruations.

SEe what a pleasing Religion is this of Rome: Neerenesse of bloud or Kindred shall not hinder any deuout Romish Catholique from hauing her to his Wife whom hee desires. For what though the Law of God bee plaine, and peremptory; no man, no not Moses shall come neere to any that is neere of Kin to him? The Pope, that is, they say, Gods Deputy, is a more indulgent Father to his deuout Children, and giues thē leaue to come almost as neere as they will or can, euen to the second Degree: And left they should be discouraged, fearing so great fauours would cost them too deare he here tels thē fairely & friendly what they must pay for such Dispensation. And if it fall out that some vnhappily leape beyond these limits, euen to the first degree, or to the very stock it selfe, and lye with his Sister, or the very Mother that bare him, howsoeuer he will not ordinarily grant him a Dispensation to doe so; yet he will louingly measure him by himselfe, and kindly giue him an absolution for it, when it is done at very easie rates. What more respect, what greater fa­uour can the best deseruing Catholiques craue at the hands of their holy Father? Iudge, good Reader, is it any wonder if so many of the great and delicate ones of the World affect that Religion? And if any of them, (which alas many doe not) make any scruple of consci­ence, in that the Law of God commands them not to come neere the Kindred of their flesh. The Iesuites haue [Page 9] an Answer ready; Did not God (say they) dispense with his owne Law, when he bade Abraham kill his Sonne? And, did not Christ dispense with the morall Law, when he changed the Sabboth from the Saturday to the Sunday? And is not (say they) the holy Father of Rome, the Vicar of Christ; nay the Vicar of God vp­on earth? Away therefore with this nicenesse of Con­science, and trouble not your selues so much to know what God in the Scriptures, in the Law or Ghospell commands, or forbids, as what the Pope, who is now in the roome of God, and Christ, commands, forbids, or allows, for that you may safely & securely rest vpon.

Heere is Catholique Councell indeed and no mar­uell if such Councellers be so well fee'd, and followed as they are. And I appeale to all that know them in­deed, if this bee not in the plaine truth, the Doctrine they teach, and the Counsell they giue to all such of their disciples as they dare trust. I will not charge them with the very words, but with the matter; and dare say, that they do daily instill it into such as be Ido­nei auditores Iesuiticae. Philosophiae: For Nouices, I know they haue another learning who are not yet capable of their mysteries and secrets of State, not sensible of what beseemes the Maiestie of their Monarchie: Such wise workmen are they, they haue alwayes at hand, both their milke for Babes, and their meat for men.

CHAP. IIII. DISPENSATIONS.
English Obseruations.

LOe heere the power the Pope takes to himselfe, euen to dispence in the first degree of Affinity, that is to marry euen his Fathers or his Brothers Wife. See (you Kings) what a Soueraigntie the Pope hath: you are all but shadowes to him: And see (you foolish Heretickes of England) what a braue freedome it is to be a Romish Catholique; you are all but slaues to them: For they may marry as they list: And what though the Law of God be so strait laced, as expressely [Page 11] to forbid these copulations,Mar. 6.18. and Iohn Baptist was so strict a Puritan, that he told Herod that hee might not haue his Brothers wife, no matter? as long as the Popes transcendent power can thus reach beyond both Law, and Gospell.

By vertue of this his power, he gaue leaue to Henry of England to marry his Brothers Wife; nay, to Phi­lip of Spaine to marry his Sisters Daughter. And if their owne Bookes say true (as in this case we haue no cause to suspect them)Reperitur ta­men Martin. V. (vt refert Ar­chiep.) dispen­sasse cum eo qui cum sua Gerina­na contraxerat & consumma­uerat, habito consilio cum pe­ritis Theologis et Canonistis, prop­ter mala & scan­dala alias inde ventura: licet aliqui dicerent cum hoc non posse. Syluest. in verbo Papa. Bar. Fumus in verbo dispensat. Angelus de Cla­uasio in verbo Papa in Anton. Notwithstan­ding it is foūd, that Pope Martin the V. (as Antonius the Archbi­shop of Flo­rence writeth) dispenced with him who had contrac­ted and con­summated, ta­king iust counsell with learned Di­uines and Canon Law­yers for the auoyding of certaine in­conueniences and scandals which other­wise would haue followed thereupon: Though they affirmed that the Pope could not doe it. one of them, namely, Martin the V. gaue leaue to a man to marry his owne Sister, for auoyding of certaine great inconueniences. Now verily, if that be a cause sufficient, then be sure this pas­sion is so powerfull, especially in great Ones (who stand not in feare of any creature to controll them, and seldome haue any great measure of feare of God before their face) as they will easily pretend such inconueni­ences, or else will make them, if they bee not, rather than want their will in that kinde.

Now, if such men may be dispenced withall, to take their Brothers wife, sisters daughter, nay the sister her selfe, wee maruell not if so many of the great Ones of the world affect so much to haue the Pope their Father, and their god, seeing hee goes so farre beyond God, in pleasing his Children: for God with-holds no good thing from his Children: But the Pope denyes nothing at all to his deare Children, no not that which is most foule, and abominable in the Law of God, and nature: And if any be so scrupulous to thinke it euill, or feare it to be foule, hee can make it good, and faire by his Dispensation, prouided that it be well payed for, and my Lord the Datary foundly satisfied with a round composition: for, as grosse as these be, yet bee they no Grosse matters, but Duckets must drop fast, and Angels must flye apace, to purchase these Dispensations. Be assured, it cost Henry the Seuenth the setting on, and [Page 12] Philip payde well for it, in one kinde or other. And no maruell if Kings be rated high, when inferiours pay somtime six hundred Grosses, that is, forty fiue pounds, which, in those dayes, was no small matter.

In the conclusion, marke how plainely this wicked Antichrist shewes himselfe, and how boldly hee blus­ters out his owne shame. These Dispensations (saith hee) are not for poore men, because they cannot reach the price. Thou mayest be sure (good Reader) the Ie­suites were not bred when this booke of Rates was set out, for they would haue beene ashamed of such shal­lownesse, thus to lay their intentions open to their cap­tious enemies: For they, though they deale much lesse honestly, yet much more closely: But now their close conueyances will doe no good, seeing already the Pope hath here, and elsewhere, in those elder, and plai­ner times discouered those plots of pollicies, which are the pillars of their Kingdomes, so as now, though the Iesuites, with their refined wits, doe neuer so cunning­ly carry their businesse, and couch their secret intenti­ons vnder counterfeit vayles, yet the iniquity of that Romish Religion is now manifest to all that will open their eyes to see it: For, let them now cast twenty co­lours vpon the matter, why the poorer sort are not as well partakers of these priuiledges as the great Ones, wee know by this booke, the true cause is onely, for that they want wherewith to pay: Nay, the greatest haue them not, vnlesse they pay full sweetly for them. Henry the Seuenth was willing to haue canonized Henry the Sixth for a Saint: but the Dispensation for his sonnes marriage cost him so deare, as he had no sto­macke to rise so high for his Predecessors Canonizati­on, as hee must doe if he had got it: and so honest holy Henry, though happily a Saint in heauen, wanted his Romish Saintship, and came short of being a Saint in the Popes Kalender.

To conclude, wee haue heard our Fathers say, it was a common phrase in their dayes; No money, no Masse; No Penny, no Pater-Noster. Now, wee maruell not the Romish Clergy held that rule, seeing they here learned it of their holy Father, who openly professeth, he grants no Dispensations at all to them that are not able to pay for them: nor any of this nature, but at an high, and exorbitant price. And see how louingly hee giues the Proctors, and Sollicitors warning of it, who bring him in his Reuenew, and bids them take heed, lest they being Amici Curiae, should damnifie themselues by such fruitlesse vndertakings. And marke how this mer­cilesse man, the Pope, will not suffer the poore to bee partaker of his fauours: they haue no money for him, therefore hath hee no mercy for them; Hereby decla­ring himselfe no friend nor follower of that God with whom is no respect of persons, and of whom the Scrip­ture saith: The rich and the poore meet together, Prou. 22.2. the Lord is the maker of them both.

Nor is it (lastly) to be omitted, how prophanely the Pope heere abuseth the phrase of holy Scripture: for these words, Non sunt, ideo non possunt consolari, are the words of the Holy Ghost both in the Old and New Te­stament, speaking literally of Rachel mourning for her Children, and would not be comforted, because they were not: and are here prophanely peruerted to their couetous and carnall intention. Neyther is this an vn­usuall thing with them: for like hereunto is that in their Canon Law, where, affirming the difference, and distinction betwixt two Metropolitanes, they say, the one shall not intermeddle within the others Prouince, quia Iudaei non conuersantum cum Samaritanis. And too many more like examples their Schoole-men, and Ca­nonists doe afford: all which declare the base conceit they hold of Gods holy Word, in that they dare thus turne, and tosse it vp and downe, as children doe a ball, [Page 14] or a shuttle-cocke from hand to hand. But let these fooles play with this Candle, till it burne them: for when they haue done all that man, or diuell can doe to vphold Popery, it is This Word of God, This breath of the Almighty, This Spirit of his mouth, that shall con­sume, and confound it.

CHAP. V. Dispensations.
English Obseruations.

THe ancient Lawes, and Canons, not onely Ec­clesiasticall, but Ciuill, forbid Christian buriall to all these three sorts of malefactors; and Chri­stian Religion well allowes such prohibition, though not to hurt their soules, yet to feare men from these foule offences: But see to what little purpose: for here the great Bumble-Bee, or rather the Romish Hor­net, breakes thorow them all, as thorow a Spiders [Page 15] webbe, to increase his reuenue, and fill his coffers. And this is much the fouler, in respect that in Jtaly there be so many murders, where the least quarrell, sus­pition, or iealousie, will cost a man his life. Againe, will not this make the peruerse the longer to persist ex­communicate: the malicious care lesse for murder: and desperate fellons, lesse for their owne liues, when not­withstanding these great offences, they may for money be buried with the best? We appeale to God, and his holy Angels: if this bee not a full euidence of a most vnholy Church, an vnsound religion, and a loose licen­tious gracelesse gouernement.

CHAP. VI.
English Obseruations.

SImony hath beene the perpetuall shame of the Romane Church these diuers hundred yeeres:Concilium dele­ctorum Cardina­lium. &c. Their owne nyne Committees in the Councell of [Page 16] Trent, cryed out vpon't to Paul the third, as beeing vtterly ashamed of it: But so farre is the Romish Strum­pet from shaming with it, as here she cherisheth the Si­monists in her bosome, as her white Sonnes; and for thirtie, or fortie shillings, dispenseth with him to keepe that Benefice, which by the Lawes of vs English Here­tickes, is totally taken from him, that so vnlawfully came by it: and yet must we be filthy Heretickes, and prophane Dogges, and She the onely holy, and Catho­like Church.

CHAP. VII. DISPENSATIONS for Non-age.
English Obseruations.

MArke (Christian Reader) of what Religion so­euer thou be, these three are all Constitutions of their owne, and though they bee commen­dable, & needfull in the Church, yet amongst them, and [Page 17] by their Diuinity, they stand by the authority of Eccle­siasticall Constitution: and yet see heere the penalty of the breach of them, how farre it exceeds the breach of any of Gods holy Commandements. Would it not be held incredible, if Caluin, or Luther had reported it, that the deflowring of a Virgin, lying with Sister, Mur­der, Periurie, Sacriledge, Simony, Reuealing Confessi­on, keeping a Concubine, and lying with a woman in the Church, that all these nine hideous sinnes against Gods expresse Law, should haue no grearer a punish­ment (all put together) then the breach of one of these Orders of their owne? Or that to breake this humane Law of theirs, which commands ordination of Mini­sters to bee at certaine set times, should more then ten times exceed the punishment of that villaine that lyes with his owne Mother? Verely, if their owne words did not declare it, all the world should not make vs be­leeue it of them, though they beleeue, and daily di­uulge of vs, the foulest things that the idlest head, or lewdest lyar of a thousand will but deuise of vs.

Now for the breach of almost all the ten Comman­dements to bee more easily past ouer, than the breach of one of their owne Orders, we appeale to the world of indifferent men, if this proclaime them not true Pharises, Hypocrites, who vilific the Commandements of God, to magnifie their owne. Their sinne testifies to their face, that they esteeme their owne glory tenne times more than the glory of God. How iust therefore is the iudgement of the Highest vpon this cursed Synagogue, which is pronounced from heauen vpon her in the Re­uelation! How much she hath glorified her selfe, Reu. 18.7. and li­ued deliciously, so much torment and sorrow giue her.

Now, touching this particular, that the Reader may knowe the better how to iudge of the Religion and Church of Rome, in this point of dispensation for Non-age, I will first set downe what their Lawes bee in this [Page 18] case, and then shew how the Pope dispenseth against their Lawes. Their Canon Law stands thus:

• 1. FOr wills, or making ones will, it is required a man haue 14. Yeeres.
  • A Woman 12. Yeeres.
• 2. For marriage, the same, or lesse, in case where ma­litia supplet aetatem.
• 3. For a Contract, 7. Yeeres.
• 4. For Dignities: A Bishop ought to be of 30. Yeeres.
  • An Abbot, 25. Yeeres.
  • An Abbesse, 30. Yeeres.
  • A Prior, with Couent or Cure, 25. Yeeres.
  • But without, 20. Yeeres.
  • A Prebendary in a Collegiat Church, 10. Yeeres.
  • In a Cathedrall Church, 14. Yeeres.
• 5. For liuings, or Benefices, for the taking of one, it sufficeth one be of 14. Yeeres.
  • For Chappels, 7. Yeeres.
• 6. For holy Orders, first,
  • A Priest must bee of 25. Yeeres.
  • A Deacon, 20. Yeeres.
  • A Sub-deacon, 18. Yeeres.
  • For the other foure inferiour Orders, or prima tonsura, it sufficeth one be of 7. Yeeres.
• 7. For places of Iudicature,
  • An Inquisitor must be of 40. Yeeres.
  • A Iudge, 18. or 20. Yeeres.
  • A Proctor, 17. Yeeres.

For these, and more, see Gambarus de off. & autor. Legati à latere, lib. 7. art. 417. Et Rebuff. praxi benef. lib. 1.

These be the ages required by their Lawes, whereof some be reasonable, as for a Priest to be 25. yeeres old, and some few others. But many of these be shamefully vnreasonable, as namely, for one to be a Gouernour, a Prebendary, at 14, nay at ten yeeres old: especially, for one to be made a Clergie man, or rather a Clergie child, at seuen yeeres old, and consequently to bee ca­pable of a Benefice, is it not a shame such a thing should be heard of in a Christian State?

And yet, alas, as loose as these Lawes bee, and as vnreasonable as those ages bee, that are allowed by Po­pish lawes, yet comes the Pope, and will dispence euen against these Lawes. If then these Lawes be vnreason­able, though they were strictly obserued, how abomina­ble then be the Dispensations? Now that the Pope doth so, and that ordinarily and vsually, harken what a French Papist both confesseth, and complaineth of in bitter termes: For,Rebuff. in prax. benef. l. 1. p. 382. &c. Sciendum est circa Minorem multipliciter dispensari. Primò, Minor ante 7. annos tonsuram acci­pere non potest, & sic nec bene­ficia habere, & sic opus est Dispensatione: Et in huc vidè la [...]ardae sunt iuris habenae, nam hoc est contra ius Diunum, & quodammodo contra ius naturare, vt qu [...] qui nescit, alios doc. al. At vae tibi qui cum istis dispensas, & qui datus es in ruinam e [...] a [...] [...]ct [...]o­nem multorum. Item Minorante 10. annos, est inhabilis vt sit Canonicus [...] Et [...] Colle­giatis & in Cathedr [...]tibus vel Metrapolitanis, ante 14. quamobrem in hic casisus req. [...] Pop [...] Dispensatis. Dignitatem verò aut beneficia Curata, ante annos 25. Minor obtinere non potesè sine Dispensatione. First, saith he, One cannot by Law receiue primam tonsurā and take a Benefice, till he be seuen yeeres old, vnlesse he haue a Dispensation: but heerein the Law must be shamefully strained; for this is both against Gods Law, and the law of Nature, that hee who cannot speake, should teach others. But (saith hee to the Pope: for French-men haue beene bold with him) woe bee to thee that thus dispensest: for thou art ordained for the ruine and destruction of many. Againe, that one vnder ten yeeres should take a Prebendary in a Collegiate Church, and vn­der foureteene in a Cathedrall, cannot be without the Popes Dispensation: no more can any man haue an Ecclesiasticall Dignity or a Benefice with Cure, vnder fiue and twenty.

Gambarus de offic. Legati. lib. 7. art. 451.And, saith an Jtalian Lawier, A Legate à latere cānot dispense with a Prebendary vnder age, that hee may be a Commissioner in great causes, for this is a priuiledge of the Popes owne: that is, saith Rebuffus, hee hath a power to send men to hell, more then any other, and himelfe with them.

Now for the reall practice of this enormous abuse, he that reades the Canon Law, and liues of the Popes and Cardinals, can tell, that Pope Leo was made a Car­dinall at 14. yeeres old; and many Cardinals, and some Popes, at the same age, or younger: and Rebuffus cites the whole Bull granted to one in his time,Reb. Prax. be­nef. lib. 1. See the whole Bull in the end of the Booke. as a President for them that should seeke the like: wherein Pope Iulius grants to a Noble mans sonne (who therfore you know was well able to pay soundly for it) one Benefice before he was 15. yeeres old, and leaue to take another so soone as hee should bee twenty. See, good Reader, what a Clergie the Romish Church affoords, and mar­uell not if they bee such feeders, and their sheepe so starued as they be, and as we reade it bitterly complai­ned of in some of their own bookes: for if it be true in ciuil gouernment,Eccles. 10.16. Wo be to thee, O Land, where thy King is a child; then much more may we say in the spirituall gouernment of the Church, Wo to that Church where their Clergie are children, and where boyes of 15, 14, nay 10. yea 7. yeeres, may for money be made capable of holy Orders, and of the best Benefices in the Land.

CHAP. VIII. LICENCES.
English Obseruations.

WHo knowes not, that knowes what Popery is, how highly the Popish Fasts are magnifi­ed, their vertue and merit extolled, and how it's held a mortall sinne to breake those Fasts in the least degree; and what horrible Heretickes we must be, be­cause wee hold not with them heerein? And is now all this turned into smoke? And is it all no more but a matter of 7. Grosses? Parturiunt Montes: How is the world abused with their Gulleries? How is the supposed glory of the Carthusians for men and women, the Order of Saint Clare eclipsed? Wee, silly fooles, simply beleeued they meant as they spake, and perfor­med as they professed, namely, that they neuer tasted flesh: But now we see our errour: for seeing ten shil­lings and sixepence will procure them a Licence, wee dare say, many of them will not want it. Againe, the worlds eares are filled with their lewd and lowd noyses [Page 22] against vs, of our carnality, loosenesse and licentious­nesse in this kind: But if Bookes and Trauellours say true, more meales are fasted in England in a yeere, then in the Iesuites Colledges in two: And I beleeue, they who try doe finde, that a Licence heere to eate flesh for one yeere, is not so easily had, as at Rome for ones whole life, if they pay the new Rates in the Exchequer.

CHAP. IX. Licences for the Laity, and first for Kings and Princes.
English Obseruations.

COnsidering the Romish State stands more by policy than by holinesse, it would be a wonder to the wise, how they durst thus encroach vpon the places and prerogatiues of Kings, were it not that the Holy Ghost hath preuented it, by telling vs that shee should make the Kings of the Earth drunke, Reuel. 18.3. and infatuated with her fornications. But seeing shee is blinded, and so shall be to her destruction, for my part I much more wonder, and hold it a deeper, and more secret iudgement of God, that some of the great Kings of the Earth should lye so long in their Lethargie, and in this spirituall drunken slumber, and doe not rather rowze vp themselues, as ours of England haue done be­fore them, and say to themselues:

WHere are wee? What doe wee? Where haue wee beene? What hath bewitched, and blinded vs so long? What makes vs sit still, and suffer our selues to bee of their number, of whom it is said,Reuel. 17.17. The Kings of the earth haue giuen their Kingdome to the Beast? which wee would [Page 24] neuer haue done, had not wee beene turned, and transformed into beasts, by the poysoned Cup of her abominatiōs? Let vs at last see our selues, & know our owne, and for feare, and shame chal­lenge and re-assume to our selues that Kingdome and power which God hath giuen vs, and wee most basely haue giuen from vs to this Beast, (or at least suffered him closely and by degrees to vsurpe vpon vs, and steale it away) lest God, who gaue it vs, be iustly angry with vs, for so little e­steeming, and so basely bestowing that power which hee so bountifully bestowed on vs: and holding vs vnworthy, as well of that wee haue, as that wee gaue vp to the Beast of Rome, doe iust­ly take it all from vs, and hauing confounded vs together with him, doe iustly giue it to such of his friends as will vse it to his glory, and not be­stow it vpon his enemies.

Thus, me-thinkes, I should heare the Kings of France, and Spaine, and some other Princes of Europe, speake to themselues, especially when they reade the seuenteenth, eighteenth, and nineteenth Chapters of the Reuelation: Or, if hee will not let them looke vp­on the Scriptures, yet, when they reade that royall, and friendly warning giuen them by the great KING of our Great-Brittaine, in his learned, and Princely Pre­monition: At least when they doe but looke vpon this booke of the Popes, which hee purposely wrote for their sakes, and to ensnare them, and prey vpon them as well as others: How can they reade it, but wonder at themselues, that they should sit still, and suffer such base bondage to be layd vpon their neckes. For, what [Page 25] a shame is it that a King shuld not cause a naked sword to be borne before him at his pleasure, but hee must aske the Popes leaue, & pay for it also, what his Pope­ship shall set downe? Or that a childelesse King, or Queene should not adopt one to themselues, (as they, the Princes of their Bloud, and States of their King­dome shall thinke good) without paying to the Pope so great a matter for the licence? As though hee were their Soueraigne Lord Peramount, of whom they held not onely their Crownes but euen their succession, and continuance of their posterity; especially how foule an absurditie is it, that a King, or Soueraigne Prince, may not vpon his iust occasions take Subsidies, and Contributions from his owne Clergy, but both by leaue from the Pope, and also vpon such conditions as his pride, and couetousnesse shall impose vpon him? What is this? Is this to bee a King? or rather but a piece of a King? and a shaddow of a Soueraigne? yet all these, and many more such base incroachments, doth this proud Antichrist here impose vpon them. And great pitty is it but they should beare them, and farre more, and more base burthens than these, if they can be thus content to debase themselues from that digni­tie God hath inuested in their Persons, and make them­selues vnderlings to him, ouer whom God hath made them Commanders, & Defenders, if they knew them­selues. But as wee see a weake Childe ride, and com­mand a strong Horse, because he knowes not his owne strength, which if hee did, hee would neuer endure his rider: So the Pope, and his wily Iesuites, deale wisely for themselues, to keepe these great Kings in ignorance, and blinde obedience, that so they may not see how basely they are ridden vpon by this grand encroacher, the Romish Tyrant, lest knowing their own strengths, they cast the Rider into the dyrt, as hee hath long agoe deserued.

Moreouer, in as much as a great man may be buri­ed when hee dyes, and whilest hee liues may receyue the Sacraments in a Church interdicted, if hee pay so much money for it, here two things result that are ob­seruable. First, see how vnlike the Pope is to GOD, with whom there is no respect of persons in spirituall things, and verily no more would there be in Popery, if they were the true Church. Wherein, though great men, for ciuill order sake, haue higher places in the Church, yet haue they not in Heauen, nor on Earth any better title to the Word, or Sacraments, but euery one fares according to his faith. But in their Church, it is not according to thy faith, but, according to thy mo­ney be it vnto thee. Againe, for to what little purpose their Lawes be: By Law, no Seruice, nor Sacraments may be in a Church interdicted, and its a iust Law, and a wholsome Constitution: But to what purpose serues this, when a great Man for a piece of money can pre­sently haue a Licence to the contrary? It seemes the Romish Lawes are but traynes, and deuices to hooke in money and snares layd to catch men, wherein indeed poore men stucke fast, but the rich with their money doe easily breake thorow.

CHAP. X. Licences for others of the LAIC'S.
English Obseruations.

WHat is this? cannot good deuout Lay-men found Hospitalls, Churches, Chappels, Schooles, Vniuersities, &c. but, besides Li­cence from their lawfull Princes, must they also send to Rome for another? And not onely aske the Pope leaue to doe so good a deed, but also pay so deare for it? Christ tells vs of the Pharises, how they impose great burthens on other men, but themselues will not touch them with one of their fingers. Are not these their true Successors, who care not what they lay load vpon the Laity, whilest thēselues liue in ease & liberty, vpon the swhat of their labours? When I first read this, and se­riously considered of this Subiect, it put mee in minde of an ancient Booke, venerable for antiquity, but much more memorable for the good conceit, and wise in­tention of it, called Ponitentiarius Asini; wherein the Authors inuention supposeth that the Asse, the Wolfe, and the Fox, come all together to Confession; vnderstanding by the wily Fox, and rauenous Wolfe, the two sorts of the Romish Clergy, the Secular, and the [Page 29] Regular, and by the silly Asse, the Laity: All these a­gree to go to Shrift together: The Asse at first, though hee liked Confession well enough, yet had hee no great stomacke to goe with such Companions: Which they perceyuing, craftily layde downe their pride, pow­er, and policy, and fell vpon him with faire words: Come brother Asse (say they) wee are going to a holy bu­sinesse, euen to Confession, and wee shall bee glad to haue your company, which wee desire not for our selues, but onely for your owne good: Wee know there be many He­retiques abroad, but wee presume you are a good Catho­lique, and will readily, and roundly come to Confession: Come therefore with vs, and be sure you can take no hurt in our company. The honest silly Asse was soone sedu­ced with there golden words, and therefore being thus kindly inuited, he trusted himselfe vnto them, and so together they went to Confession.

The Fox confesseth to the Wolfe, what store of Geese and Pullaine: The Wolfe to the Fox, what num­ber of Lambes, and Sheepe they had deuoured: but one of them patiently heares, and kindly excuseth the other. Alas, brother, saith one to the other, there was (I know) some great necessity, or some other good reason why thou didst it, for eyther those villaines did abuse thee, some way troubled and molested thee, or some other wayes prouoked thy patience, or else hap­ly thou wast sore hunger-bitten, and then why should not they serue thy necessity: for, what were they made for, but for their betters, and being hungry, what ser­uice can they doe for vs, rather than feed vs? And why hath God giuen one of vs wit, and the other strength, but to make vse of it for our owne behoofe? Therefore when it came to the poynt of Penance, as in the Confession, and examination they had one claw'd the other, so you may be sure they layde full light, and easie penance one vpon another. For example, the Fox [Page 30] must fast with one Goose a day, and the Wolfe with one Lambe: This and other such like pittifull penance enioyned they one another, and then the one giues the other absolution: and thus all was well.

The good Asse standing by, who all this while was in great feare, began now to take heart to himselfe, for when he had obserued so much rapine, and bloud­shed confessed on both sides, and, absolution giuen vp­on such easie penance, he then pluckt vp his heart, and presumed all should goe well with him, knowing him­selfe guilty of no such crimes: for the plaine honest Asse, that liued by his hard labour, bare his burdens safely, and did his worke faithfully, though but slow­ly; and tooke much, but did little wrong, had no great matters to confesse, yet hee dealt plainely, and said, Sometime he trespassed his Neighbours, by reaching ouer the low hedge, and cropping some of the Thistles that grew in the next pasture: Sometimes hee did more, eating a mouthfull of grasse by the high-way side: Sometime, when a load of Hay went thorow the Streetes, and hee very hungry, hee had beene so bold to plucke a mouthfull out of the Cart. O, say his Ghost­ly Fathers, what foule faults, and grieuous trespasses haue wee heard? The first is against thy Neighbour; and the second against the Lord of the soyle; but the third is against the publique peace, and no lesse then plaine Robbery on the high-way side: Thou must ther­fore looke for bitter penance for so grieuous crimes. But, Brother Asse, say they, if thou looke for comfort, and absolution at our hands, deale truly with thy owne soule, and doe as wee did, confesse all.

The Asse, hoping to finde and fare the better for his freenesse: Indeed, saith hee, my good Fathers, there is one thing much troubleth my conscience, and lyes full heauy vpon my heart; On a time, a certaine Pil­grime in going to Rome, chanced to lye in our Stable, [Page 31] vpon the Straw; and I being pittifully pincht with hunger, presumed to eate two or three mouthfuls of the Litter, that lay vnder his feete, as he was asleepe; and alas, saith he, my soule is sorry for it: I therefore beseech you deale well with me, and grant me absolu­tion. The wily Foxe, and wicked Wolfe, sodainly see­ming much amazed, blest themselues, and hypocriti­cally compassing their Countenances to grauity, and sorrow, held vp their hands and eyes, and cried out Immensum scelus: O the most horrible, and foulest fact that hath beene heard of in an age. Alas brother, how sorry are we for thee? we would be glad to giue thee absolution; but alas, alas, we feare thy fault is so foule, that it's beyond our power farre to absolue thee: for thou hast not only robbed and assaulted a man, asleepe; but which is farre more, a holy Pilgrim, and which is most of all, one that went a Pilgrimage to the holy, and Apostolicall See; so as this trespasse, and transgression of thine trencheth, we feare, euen vpon the See Apo­stolique, and toucheth euen the prerogatiue of his Ho­linesse, who therefore onely in this case hath power to absolue thee. The poore Asse put into this perplexitie, not knowing what to doe, committed himselfe vnto them as his Ghostly Fathers; who taking the aduan­tage of his tendernesse of Conscience, consulted toge­ther how to prey vpon him by degrees, vntill at last they quite deuoured him.

The Morall of this Tale is manifest, declaring how euen diuers hundreth yeeres agoe, wise men did well obserue, how the wicked carnall Clergie of Rome, both Regular, and Secular, did shaue the poore plaine Laïtie at their pleasures, and at last shared him betwixt them; And how the greatest crimes in themselues were no­thing, but the smallest Molehils in the Laïtie were Mountaines: And that they will easily, and lightly ab­solue one another, for cruelties, Murders, Coozenages, [Page 32] Robberies, Whoredomes, Adulteries, and Villanies of all sorts; because as ready as they are to sinne, so are they also one to confesse, and absolue another: But when the honest, and well-meaning Layman comes vn­der their clutches, then one of them laughes & winkes vpon another, one giues warnings, & watch words to another (as here did the Foxe and the Wolfe together) that now they haue some good fat Asse vnder hand, who may well part with a good collup, and yet still be fat enough: Therfore all his faults must be foule and hor­rible, his errours must be aggrauated and enlarged, and twenty deuices, and difficulties must be found out, why the poore penitent Asse must haue no absolution, till he haue past all the pikes of penance, and paiments, which those cruell Wolues and wily Foxes shall impose vpon him.

This Chapter giues vs another full euidence, little differing from the former, wherein the Pope, and his Clergie shew themselues no table shauers of the Laity, seeing they can doe nothing without leaue, nor can they haue leaue, but must pay well for it. They may not so much as haue a Schoole kept in their Parish-Church, but must pay soundly for it. If it be not fitting to keepe a Schoole in a Church, why may they doe it for Siluer? if it be, why should they pay any thing for it at all? Nay, a Towne that hath vsed to seale with greene Waxe, must not, vnder a great price, haue leaue to vse red Waxe: who euer, till now, dreamed of any such difference betwixt the colours of Waxe: Yet this is a colour good enough to worke out a sound deale of Siluer out of the purse of a poore Towne, though we know well, that as great a King as the World hath, v­seth alwaies in his greatest Seale, neither red nor green, but yellow Waxe.

Nay, moreouer, they may not doe good workes, e­uen of the best, and highest nature: they may not found [Page 33] a Hospitall, a Chappell, a Parish-Church, a Church Collegiate, a Cathedrall Church, but they must pay dearely for their licence, and still the better, and grea­ter the worke is, they must pay the dearer for it, as though it were a fault amongst them to doe well. And if any great man bee so brauely minded, as to erect an Vniuersity, which is not onely a publike worke, for the generall good, but one of the most excellent, and hono­rable that euer was attempted, and performed by man, yet must he not haue leaue to doe it, but the Pope will haue one hundred, and fifty Grosses, which rather then he will want, a whole Country shall want so great a blessing for them, their children, and posterity. And if after the Licence be obtained, and paid for, it appeare vpon better consideration, more for the generall good of the Country, to be in some other Citie, or Towne; yet may not the Founder remoue it, vnlesse he also pay a new fine for that, as though it were not lawfull to doe the World a pleasure.

Now if the case stand thus, that in those good, and holy workes, and which are of a publike, and vniuersall goodnesse, one cannot haue power to doe them, but must pay for it; we then maruell not, if they pay for their liberty in priuate, & personall things; as to choose his Confessor, to marry in forbidden times, to eate flesh in Lent, to be freed from fasting daies, and the like: Yet it may seeme a hard and strange case, that when a man may freely choose his Lawyer for his businesse, and his Physicion for his body, who he will, yet he may not choose his Confessor for his soule, without a round Composition.

But one question riseth here, of so strange a nature, that if our Quodlibeticall Masters of Cullen, and Louane will not determine it, I then wish that some of our de­uout Catholicks, who intend to trudge to Rome to the holy, holy, ioyfull Iubilee (to gaine the glorious Indul­gences [Page 34] of that happy yeere) would carry this question with them, & propoūd it either to the Auditors of the Wheele, or to the Fathers of the holy Society, or if they will, to the Colledge of Cardinals, to know what ho­ly Roman mysterie may be in the matter, that a man cannot build a Church, a Hospitall, a Vniuersity, but pay so deare for his Licence, but may build a Stewe freely, or twenty, if he will: Wee should be glad to know how his Holinesse will resolue this question.

But it's yet more strange to vs, that he dare impose so huge a fine, as a thousand Grosses, for making a Citie of a Towne, and therein erecting a Bishops See: for Bishoprickes are neuer barely erected, but endowed al­so with faire Lands, and large Possessions, and those Lands come generally from the Laity: but the Bishop­ricke, which receiues those Lands, belongs euer to the Clergy, and yet must the Laity, be it Prince, Lord, Ci­tie, or Towne, that will thus fleece themselues to feede, and fat the Popes Clergy, giue a thousand Grosses to haue leaue to doe it; so cunningly can the Pope play his game: or rather into such a blinde obedience, and sot­tish obsequiousnesse, had they captiuated the World, that he can make them glad to pay deare for weakning themselues, and strengthning him to impouerish them­selues, and enriching him: But we hope that England, and Germany haue taught the world to be a little wiser hereafter.

Another point seemes also strange, namely, that he is content to grant a City Licence to coine their owne mony, seeing that is alwayes Insigne Maiestatis, a signe of Soueraignty, and a prerogatiue which we haue sel­dome seene any King in the World would part with­all on any tearmes; yet fiue hundred Grosses will com­passe it at Rome: By which it appeares, most of the Popes, though they be aduanced to royall dignity, and aduance themselues euen aboue the greatest Kings; [Page 35] yet as they were born, and bred basely, so that basenesse will not easily bee worne, or wrought out; for other­wise they would shame to part with so faire a piece of their Prerogatiue Royall for a little money.

As for those other two particulars, that during the Interdict of a Towne, certaine great men, or Officers may haue Seruice, and Sacraments in a Chappell, for 50. Grosses; and that a Towne may haue power to take out of the Churches, such as take Sanctuary therin for 60. Both which are absolutely against two ancient and fundamentall Rules of their owne Religion: these afford vs an ample euidence, how truly and iustly, not only the Pasquils, and Poets, but euen the grauest sort of men complained and cryed out of her, that Omnia venalia Romae: All Lawes diuine, and humane, Gods & their owne, are daily bought and sold, made and vn­made for money.

But here is one particular plungeth vs plaine people, and puts vs all to Schoole; namely, that for money one may haue leaue to diuide a dead body in two, to be bu­ried in two places. What meaning or Mystery may be in this, we confesse, will not enter into our grosse con­ceits, seeing it is lawfull for euery man to dispose his body in buriall to one or moe places at his pleasure: But thus it pleaseth the Pope, euen thus vnreasonably to load the Laity, that louing Asse; which like old Isa­char hath many yeers crouched & groned betwixt the 2. burthens of the Secular, & Regular Romish Clergie.

But let no man trouble himself to inquire what Henry the 4. of France paid for diuiding his heart to the Iesu­its, and leauing his heartlesse carcasse to lie amongst the former French Kings: for I dare say, the Iesuits so loued both his head, and his heart, that to haue one of them off, and the other out of his body, they would not spare both to pay the price themselues, and to bestow great cost vpon the buriall.

CHAP. XI. Licences for the Clergie.
English Obseruations.

ANd heere (good Reader) vpon consideration of the generall nature of all these, appeares more plainly the truth of that, the obseruation vpon the former Chapter doth affirme, if thou wilt but ob­serue and compare these Rates the Clergie payes for these extraordinary fauors, with the price the Laity payes for those ordinary, and common commodities, of which also some doe serue the Clergies turne more then the Laities. For (to instance in a particular or two) for a Bishop to haue a Licence to take a yeeres [Page 37] profit of euery vacant Benefice in his Diocesse, or to haue leaue to exact a Subsidie, or a beneuolence of all his Clergie; how much the lesse of these may amount vnto, I will not take vpon mee to set downe, and if I would, I cannot: yet the Licence for the better of these, ariseth but to 50. Grosses, which is but some 4. pounds; whereas, for a Queene to haue Licence to adopt a Child, must cost her 4000. which comes to 300 pound; and when she hath it, she thereby doth good to others, but none to her selfe. And for any of the Laity to haue leaue to erect an Vniuersity, which is as much for the benefit of the Clergie as of the Laity, must cost him 150. which is triple as much: And to erect a Bishop­ricke, which must be a huge charge to the Laity, but the benefit redounds only to the Clergie, must cost 1000. Grosses, that is, almost fourescore pounds; such vnequall Iudges are they betwixt themselues, and the poore Laity. And is it not strange presumption to make a King both aske leaue, and pay deare for a Li­cence, that he may take a Contribution of his Clergy that be his owne Subiects, and so lightly to giue leaue to the Bishops to exact it of the Clergie, who bee but their Brethren? Thus these men do boldly shew them­selues the true Successors of the Jewish Clergie; for, as we see heere, they corporally, as well as spiritually, lay heauy burthens vpon others; but make them most light, and easie to themselues.

Now touching these particulars, that a Priest may haue a power, or a Licence to say Masses in all places, for 27. Grosses, is euen cheape enough: and yet it had not beene so much, but that they well know hee is able to bring that in againe in a weeke, nay in a day, and hap­ply in halfe an houre.

But will some say, What may it cost him to haue a Licence to preach in all places? The Answer is easie; There's no such Licence at all to bee obtain'd on any [Page 38] conditions: for preaching of Gods Word is no pillar of the Popes Kingdome; but contrariwise for diuers hundreth yeeres hath beene either persecuted, or pro­hibited, or at least so limited, altered and ordered, that the Iesuits, and some few such haue a Monopoly of it to themselues, so as not one Priest of a thousand gets any Licence at all, and they that doe, haue their times, their matter, their Method, and order, and almost all o­ther circumstances prescribed vnto them, and they are all directed to sing this one song, that howsoeuer prea­ching may be of some vse in Lent, and now & then vp­on occasions; yet it's nothing so excellent in it selfe, nor so profitable to the people, though it be neuer so plaine, and powerfull, as is the hearing of a Masse, though in an vnknowne tongue: and if any bee so bold as to make comparison, and to say otherwise, as Father Lobo did once before Pope Gregory the 13.Vide Recantatio­nem Martini [...]. he is sure to be silen­ced for his labour all the dayes of his life, as was the foresaid Fryer.

As to the next point, that a Bishop should pay 40. Grosses for a Licence to visit, is nothing so strange to vs, as that he should pay any thing at all: for what's a Bi­shop, if he haue not power of himselfe to visit, euen by his Consecration, and admission to bee Bishop? But this shewes that to be true we haue often heard, and read, euen that the Bishops in Popery, are indeed, and truth no better then slaues to the Pope, who, as at the first, they haue by Romish Rules, their very being from him, as his Creatures, and the worke of his hands; so he expects that they should serue him & his turns in all things, to which end he will not so much as haue them to moue, or stirre, no not to keepe their Visitation, which is their owne proper motion, and in their own Orbe, vntill first they haue their licence, and authority from him: It seemes this wicked Antichrist, who dare call himselfe a Vice-God vpon earth, doth labour here­in [Page 39] to be like vnto God, of whom Religion teacheth, that, In him we l ue, and moue, and haue our being. Act. 17.28.

But for the third Branch, wherein hee giues them leaue for money to take a yeeres profit of euery vacant Benefice, therein he shewes his shamefull iniustice, and partiality, not caring (it seemes) how; so he may en­rich himselfe, and his Clergye: for, not to stand vpon the quantity, how great a matter this must needs a­mount vnto, that which most amazeth vs is, the foul­nesse of the meanes, and manner by which it is gotten; for, to keepe a Benefice vacant for a yeere, and take the profits to himselfe, as it first must needs bee a piece of personall iniustice to the next Incumbent, to whom of right they doe belong; so can it not but be a farre fou­ler, and more generall iniustice, to make the people, for his base lucre sake, to want a Pastor for so long a time. Is this to be a Bishop, a feeder, a Pastor of Soules; yea, a Pastor of them that are the Pastors of Soules? Alas for that miserable people who are fed w^th such Pastors? And here we may obserue 1. good reason of that bitter word of learned Espencaeus, who, speaking of this Book, affirmes, that it will teach a man to be naught, though he were not, or would not be of himselfe: for verily, not one Bishop of ten could be so basely couetous, or so presumptuously wicked of himselfe, as once to dreame of taking to himselfe a yeeres profit of euery vacant Benefice in his Diocesse. But lest hee should want either wickednes, or wit to entertain so base a thought, his spirituall Master,Extra Io. 22. cap. cam [...]m g [...] his Lord god the Pope heere takes order to instruct him in it, not onely telling him that he may haue a Licence to doe it for money; but also, lest he should be discouraged by the greatnesse of the price, for so great a fauor, he tels him aforehand it shall cost him but 50. Grosses, though happly he may get by it 50000. in some one yeere. Alas, what a lamentable case it is, to see the Christian World blinded, and mis-led [Page 40] by such wicked rauenous Wolues, vnder the name, and faire title of Pastors of the Church! for if this tricke and practice of the Pope, and his Clergie, be not an euident signe of men giuen ouer to their own lusts and slaues to filthy lucre, and such as care not to sell the very soules of men, to feede themselues, and fill their owne purses; wee appeale to the iudgement of all rea­sonable men; yea, euen of all honest Papists in the world: and so we leaue them to the iudgement of the high, and iust God; and were it not that we hold them to be the publique enemies of God, our soules would grieue to thinke of the confusion, which we are sure, and the su­rer by this one practice of theirs, doth infallibly wait for them.

And for the next Branch, that for a Bishop to exer­cise Episcopall Iurisdiction out of his Diocesse, must cost him 30. or 40. Grosses, we also say, the quality of the fauor considered, its cheape enough; nor doe wee maruell, if the Pope deale so tenderly, and kindly with them, whom hee holds members of his owne body: But that which would trouble any honest heart, is to consider, how hee that pretends to bee, and makes the poore Papist beleeue he is the Vicar of Christ, the Fa­ther of the Church, and the great Shepheard of Soules, and consequently vnder God, the great establi­sher of all good Order, & the keeper of all men in com­passe and good order, should thus, in stead of Order, make way to all confusion, by confounding of Iuris­dictions, and giuing leaue for one to encroach vpon a­nother; which appeares by this that is to be done eue­ry day at Rome for money, though in all well gouerned Churches it is neuer done at all, but vpon very speci­all consideration, and neuer at all for money.

But for the last, that a Bishop may haue a faculty to absolue all Delinquents, yea and to dispense in the case of irregularity, for 40. Grosses, is most grosse, and foule, [Page 41] if it be meant of such Irregularity as is duely and deser­uedly incurred by morall crimes,Irregularity, take it either as malam culpae, or poenae: for sometimes it may be legally incurred, and yet sine crimene. and infamous acti­ons, which by the Lawes of God, and man doe disable the delinquent from decent and profitable vse of his holy Calling. But all is one, if it were ten times grea­ter, we see it is all nothing as long as the Pope is thus permitted to encroach vpon the World; for so long, all Canons, and Councels shall bee but Spider-webs; thorow which all Offendors (who like great Flyes, doe flye with golden wings) shall easily breake.

See heere how little wonder it is, that there is so great an inundation of sinnes more venail then veni­all in the Popish Churches: seeing not onely the Pope himselfe and his Legates, but euen euery Bishop that will, may haue power to absolue all Delinquents; yea, euen to dispense with that which they account the highest crime, or disabilitie euen Jrregularity.

And lastly, iudge by this, how iustly Guicciardine complained, and how true a report he made of the mi­serable meanes and shamefull, trickes Pope Leo vsed to gather in gold, for his most vnreasonable, and many of them dishonourable and dishonest occasions of ex­pence. But if Guicciardine had staid his Pen, and Lu­ther, and Caluin had held their tongues; or if Espencaeus his bookes were all burnt; this Booke alone were eui­dence enough to proue all this: And therefore, as we maruell not, that she made this Booke, knowing her as we doe, so wee cannot but maruell with Espencaeus, they should be so besotted as to diuulge it, had not God from heauen told vs,Esay 57.20. that the wicked is like the raging Sea, which foameth out his owne shame.

CHAP. XII. INDVLGENCES.
English Obseruations.

THe practice and vse of Indulgences is one of the great props, and Policies of the Romish State. The Doctrine of them is so dangerous, and tender a peece, as Bellarmine himselfe made dain­ty to touch it, fearing on the one side to trench vpon one of the Popes highest Prerogatiues, on the other, to betray the truth, and set his owne Conscience vpon the Tenters: He therefore wisely omitted it in the course of those his readings, which he afterwards printed, and it seemes would very willingly haue beene totally spa­red in that businesse; therefore hee not onely not handled it in his proper place, & time, but shifted it off from yeere to yeere, till at last the great Secular Iubilee of 1600. hasting on, he was then inioyned (the better to make ready for the market) to write of that Subiect, [Page 43] which he durst no longer deny, especially at that time, vnlesse he would haue discouered himselfe too farre, and incurred a dangerous suspition: Most of all, this hee confesseth, and implyeth in his Preface to that Booke, and wittily puts it off, but how cleanly and tru­ly: let the Reader iudge.

Moreouer, it may bee good sport to a iudicious Rea­der, to obserue in his Bookes how the Romish Proctors that write of Indulgences, cannot agree in many maine things: As touching the ground of them, namely, the treasure of the Church, whether there be any such trea­sure at all: Then, if there be such a treasure, whether to the making of it vp, there need, beside Christs, the me­rits, and satisfactions of Saints also, and if they do con­curre, then how they can be pieced, or mixt together. Then for the nature of an Indulgence, whether it be So­lutio, or Absolutio, a payment of a debt, or a discharge from the payment, or both. And for the extent of it, whether it discharge a man onely from punishment, and penance, or from the guilt also; and whether onely before the Church, or before God also, and whether it discharge a man of all penances inioyned onely, or from all such also as might, or ought to haue beene inioyned. And whether Jndulgences helpe onely the liuing, or can doe some good to the dead also that be in Purgatory: And if they doe; then, whether by Ab­solution, and discharge, or onely by way of suffrage. Also, whether by way of Iustice and desert, or only out of Gods meere mercy and fauour: And whether they helpe all that be in Purgatory, or those onely for whom they are intended: And whether they helpe any who doe not all they can to helpe themselues: And whe­ther an Indulgence of so many dayes, or yeeres will an­swerably deliuer one for as many yeeres, or daies in Pur­gatory: And whether any shall, or ought abide in Pur­gatory more then twenty yeeres at the vtmost: And [Page 44] if an Jndulgence be granted to take place at the point of death, and the taker be in danger of death, but doe re­couer; whether then the same Indulgence shall bee effe­ctuall againe when hee comes to dye indeed.

Moreouer, for the kinds, and varieties of Jndulgences, how many they bee, and what is the true difference of one kinde from another: And for the conditions requi­red in the receiuer, to make them effectuall: what, and how many they bee: And lastly, for the authority of granting them, whether onely the Pope; or, whether al­so a generall Councell may not grant them as well, or rather then the Pope: And if the Pope can giue any true Jndulgences indeed; then, whether Bishops can not aswell giue them within their Iurisdictions.

These, and many more, no maruell if we either denie or make doubt of, when they cannot yet accord them among themselues; but their very principall Champi­ons are diuided: And Bellarmine himselfe is vpon con­sideration heereof so amazed, as hee seemes in some measure euen besides himselfe, and not the same man in this Booke,Bellarmin. de Indulgenntiis, lib. 1. cap. 13. hee shewes himselfe in others. Take a taste or two: This opinion (saith hee) is profitable, good and godly, and yet peraduenture is not true. See what a Paradoxe is heere: if it bee true; what is it but false? and if false; how can it bee good and godly? Can any opinion in Religion be called profitable, or held whol­some and godly, that is not true? Can Piety, and Fal­sity stand together? And in another place, hauing large­ly laid downe the diuersity of opinions,Lib. 1, cap. 12. 1. in a point of Jndulgences, at last comming to resolue it, and set downe the truth, he saith, These two opinions may happly in some sort bee reconciled. See, peraduenture they may bee reconciled: and, if they be; how? but in some sort: a poore reconcilement! and yet, euen that also is vp­on a peraduenture: Such reconcilements of their dif­ferences wee enuy them not.

Againe, in that greatest point of Indulgences, which is, Whether they profit the Soules in Purgatory? hee raiseth sixe Questions; of which the fourth (saith hee) is the most difficult of all, namely, Whether (if they doe releiue them) is it of Iustice, or onely of Gods mercy? Wherein (hee saith) there bee two opinions, one iust contrary to another, and produceth great Authors for them both: and hauing argued them at large; at last, cōming to determine the Question, & satisfie the Rea­der; heere is his resolution in these very wordes:Bellarm. lib. [...]. cap. 14. Of these two opinions J dare reproue neither: for, the former seemes very godly; the latter, very reasonable. Is not here a learned determination and well beseeming a Doctor of the Chayre? and a resolution of a most difficult Que­stion, fit to proceed from a Reader of Romish Diuinity?

Marke (good Reader) these three passages; and iudge whether the good man was not confounded, and amazed, when hee wrote this Booke, and dïned so deep into this troubled Ocean of Indulgences: In a word, when a iudicious Reader hath aduisedly gone ouer that Booke, and obserued how the Romish Doctors disagree in euery point of Doctrine touching Indulgen­ces, hee will then bee of his minde that said, Bellar­mine in that Booke had rais'd vp more Spirits then he, and many Iesuits to helpe him, shall euer be able to con­iure downe againe.

But, leauing them wandering in the wildernesse, and wallowing in the Sea of their miserable vncertainties; I will goe forward somthing further to informe my Countrey-men in the vanity, inualidity, and impiety, of Romish. Indulgences. And first obserue (good Rea­der) that they make fiue sorts of Indulgences.

The first is, when certaine dayes, or yeeres of Indul­gences are granted.

The second is the Jndulgence of a Lent, which they sometime call a Quarantaine.

The third is, when a man hath an Indulgence for a halfe, or a third, or a fourth part of his sinnes.

The fourth is called a Plenary.

The fifth, is called a plenary, a more plenary, and a most plenary, in forme of a Iubilee.

To shape out, and describe the true natures of these fiue, and to set down true and reall differences betwixt them, it's both sport and pitty to see how Bellarmine sweats and struggles; and yet, when hee hath done, hee is so farre from satisfying the Reader, as he may see hee satisfieth not himselfe.

Obserue againe, how strangely Indulgences are gran­ted; for vpon the very same cause (saith hee) sometime larger, and sometime lesser, Jndulgences are giuen: and sometime the largest, euen a Plenary, vpon a most slight and little occasion, as for example, When the Pope giues a Plenary to all persons present at the dores of Saint Peters in the Ʋatican; when he giues his solemne Blessing vpon Easter day: Now doubtlesse, heere is a great reward, for a little seruice; or else Indulgences are toyes, not worth taking vp.

Moreouer, the Iesuit cannot deny, but that Soto, a late learned Spaniard, and famous Gerson before him, to couer the Popes shame, were content to beleeue that the huge Indulgences of 10. and 20000. yeeres, were ne­uer indeed granted by the Pope, but forged by those base fellowes that follow those Suits, called his Quae­stores, or Quaestuarii: and in his owne conscience (it seemes) hee could be of the same opinion; yet that he also may cry with the greater company, Great is Diana of the Romanes, hee will not giue way to these two more honest then himselfe; but refusing them, straines his wit, to proue that the Popes themselues not onely doe, but with good reason may grant Jndulgences, for 10. and 20000. yeeres: Nay, so farre is hee besotted with the loue, or inated with feare of offending this [Page 47] Romish Strumpet, as hee will needs defend these foule exorbitances, although he cannot but confesse, that the eldest, and holiest Popes of all gaue no Indulgences at all,Veteres parcissi­mos fuisse in In­dulgentiis confe­rendis notissi­mum est. Bellar. l b. 1. cap. 12. and those of the after-Ages, and middle time since Christ, granted them very rarely, and for very little time, as Paschalis the second gaue but one Indulgence, and that was but for forty dayes; and Sergius the se­cond was held very bountifull, who granted one for three yeeres: And in the more corrupt and audaci­ous dayes of Innocent the third, hee himselfe confesseth, that his Predecessors did not extend their Jndulgences aboue the space of forty dayes, or one yeere at most; therefore hee himselfe, as bold and busie as hee was, would reach no further. And after him, Nicolas the fourth, though he gaue diuers to the new Church of Saint Praxede in Rome, yet exceeded he not in any of them the foresaid compasse of one yeere, or 40. daies. What meanes this man to make knowne these things, and yet to defend them that doe the contrary? for what is it to approue these, but to reproue the other?

And seeing the Iesuite defends the granting of Indul­gences for 10. 15. and 20000. yeeres, wee now desire some of those zealous Romish Catholickes, whose ei­ther deuotion, or curiosity carries them to the Jubilee; that, seeing Bellarmine is dead,The Booke is intituled, Horoe beat [...]ssimae Vir­ginis Mariae ad legitimum Saris­buriensis Eccle­siae ritam, cum 15. orationibus beatae Brigittae, ac multis alias o­rationibus pul­cherri [...]is & Indulgentiis, &c. Parisiis. 1529. they would inquire of their holy Fathers, and Confessors, whether they may not as well beleeue that they shall as well inioy the Jn­dulgence of 32000. yeeres for creeping vp the 32. steps of Pilats staires, which they say are now in Rome, and are the same by which Christ was carried to his tryall? and farther; whether they may not as well beleeue that Prayer-Booke, which a little before the reformation of Religion was printed for them by the Popes authority in Latine, and English, wherein it is affirmed of a little short Prayer there set downe, that, Our holy Father Sixtus the fourth, Pope, hath granted to all them that [Page 48] deuoutly say this Prayer before the Image of our Lady, the summe of eleuen thousand yeeres of Pardon.

Then followes the Prayer, which is scarce halfe ele­uen lines in length, and therfore doubtlesse is very well worth saying, seeing euery halfe line is paid with 1000. yeeres of pardon.

And the same Booke affirmes of another Prayer, thus, Our holy Father Pope Iohn the 22. hath gran­ted to all them that deuoutly say this Prayer after the eleuation, 3000. dayes of Pardon for deadly sinnes.

This Pope, though more sparing for the time, yet is hee more bountifull for the matter, seeing his Pardon extends euen to deadly sinnes.

And of another Prayer, Our holy Father Pope Bo­niface the 6. hath granted to all them that say deuout­ly this Prayer at large, betweene the eleuation of our Lord, and the three Agnus Dei's, tenne thousand yeeres of pardon.

And touching an Image of Christ on the Crosse, that Booke saith; To all them that before this Image of pitty deuoutly say 5. Pater nosters, 5. Aues, and one Credo, pitteously beholding these armes of Christs passion, are granted 32755. yeeres of pardon. And (lest any should thinke this too little, seeing there bee many prayers put in one, it is said) Pope Sixtus the fourth hath doubled this aforesaid Pardon, which amounts to 65410.

And of another Prayer, the Booke saith, that Pope Iohn, at the request of the Queene of England, granted to all them that deuoutly say this Prayer be­fore the Image of our Lord crucified, as many dayes of pardon, as there were wounds in the body of our Lord in the time of his bitter Passion, which were, 5465.

And in another place thus of the Aue Maria; Our holy Father Pope Sixtus the fourth, at the instance of [Page 49] Queene Elizabeth, wife to Henry the 7. granted out of the spirituall treasure of holy Church, that who so shall say at the 3. tollings of the Aue-Bell, 3. Aue Ma­ria's; that is, at sixe a clocke in the morning three, and at noone three, and at sixe a clocke at night three, shall haue for euery Aue, 860. dayes of pardon, which a­mounts in one day to about 8000. daies, and in a yeere, to diuers hundreths of thousands of yeeres.

And the Booke saith, That this grant of the Popes was strengthened and augmented by the two Metro­politans of England, and nine Bishops with them. At which we maruell not; for certainly our Bishops might as well confirme it, as he grant it, and to as good pur­pose adde more, as he gaue so much. And of another Prayer the Booke saith, This Prayer ye shall say in the worship of all the blessed members of Christ deuoutly, and yee shall haue 300. daies of pardon for euery Salue, Now there be 13. Salue's in that Prayer.

And of another Prayer containing 5. short petitions, the Booke saith, These 5. Petitions, and Prayers made Saint Gregory, and hath granted vnto all them that de­uoutly say these 5. Prayers with 5. Pater nosters, 5. Aue Maria's, and a Credo, 500. yeeres of pardon.

And of another Prayer the same Booke saith, This Prayer is made by our holy Father Pope Iohn the 22. and hee hath granted to all them that deuoutly say it, beholding the glorious visage of our Lord, 10000. dayes of pardon: and they that cannot say this Prayer (for it is in Latine) let them say 5. Pater nosters, 5. Aue's, and 5. Credo's.

And of another short Prayer little longer then an Aue: Thus Alexander the 6. Pope of Rome hath granted to all them that say this Prayer deuoutly, in the worship of Saint Anna, and our Lady & her Sonne Jesus, 10000. yeeres of pardon for deadly sinnes, and 20. for veniall, totiens, quotiens.

And of another Prayer to bee said, as one goes thorow a Church-yard, the same Booke saith,

Iohannes Papa 12. concessit omnibus dicentibus oratio­nem sequentem transeundo per Ce­milerium, to [...] an­tes Indulgentia­rum; quot fuerunt ibi corpora inhu­mata à constituti­one ipsius Cemi­terij. Pope Iohn the 12. granted to all that shall say the Prayer following as they passe by any Churchyard, as ma­ny yeeres of Indulgences as there haue beene bodies there buried since the Consecration of the said Churchyard.

And no matter though this Iohn the 12. was a most wicked & monstrous man, as all Stories testifie; for no doubt he had for all that as good power to grant these Indulgences, as any other of his fellowes. And to draw to an end of these endlesse Indulgences, take one more, good Reader, which is an endlesse one in­deed, namely, one that holds hundreds, and thousands of yeeres nothing, but giues a whole million at once: for my part, I should not hold my selfe worthy of be­liefe in so transcendent a relation, if the Booke it selfe, and the very words were not extant to all the worlds view: for I am sure the Booke was once as common amongst the Papists, as is now the office of our Lady; and if their later policies haue supprest it, it will but redound the more to their shame, for it is yet faire, and perfect to be seene.Ibid. fol. 73. Sacellum sanctae Crucis septem Ro­manorum. The very words are these:

These 3. Prayers bee written in the Chappell of the holy Crosse in Rome, otherwise called the Chappell of the holy Crosse of the 7. Romanes: who that deuoutly say them, they shall obtaine X.C.M. yeeres of pardon for deadly sinnes: (Marke good Reader, ten hundred thousand yeeres) granted by our holy Father John 22. Pope of Rome.

See, you Romish Children, the bounty of your great Father: you that beleeue this, wee maruell not that many goe so fast, but that any of you can be kept from going to Rome, to enioy the embracements of so boun­tifull, and tender a Father, that hath his hundreds, and thousand, nay a million of yeers ready at hand for them that follow him, and whose Exchequer is not like other [Page 51] Kings, sometime open, and sometime shut, sometime full, and sometime empty; but euer open, and neuer empty, being Treasurer of such a treasure as is neuer spent.

Neither stayes his bounty heere; but because hee knowes that some are not onely vnlettred, and cannot read, but dull of vnderstanding, and vnfit to learne; therefore out of his tender compassion to his Children, he hath deuised meanes to helpe their infirmities, and supply their defects: to which end hee hath deuised, and appointed certaine holy Pictures, to the very sight, and contemplation wherof, he hath granted as much grace, as to the saying of the forenamed Prayer. As namely, to one Picture of the Crucifixe in that Booke, and to the beholding of the same, are annexed no fewer then ma­ny thousand yeeres of Pardon: the words themselues are these:

Who that deuoutly beholdeth this Armes of the Lord Iesu Christ, Ibid. fol. 75. shall obtaine sixe thousand yeeres of pardon of our holy Father Saint Peters first Pope of Rome, and of 30. other Popes of the Church of Rome, successors after him: And our holy Father Pope John the 22. hath granted vnto all them very contrite, and truly confessed, that say these deuout Prayers following in commemoration of the bitter Passion of our Lord Iesus Christ, three thousand yeeres of pardon for dead­ly sinnes; and other three thousand, for veniall sinnes, and say first a Pater noster, and Aue Maria.

Surely heere is an Indulgence cheape enough, 6000. yeeres, only beholding deuoutly the Picture of a Cruci­fixe. Verily, all the Hereticks, and Huguenots in the world, cannot bragge of such bounties in their Chur­ches. Nor are these Jndulgences onely giuen, which as they say, free them onely from Penance inioyned; but they haue others, which free them also from their sins, and purchase them pardon, and remission of them. For [Page 52] example, the same Booke tels vs, that to the saying of 3. Prayers there specified, the Pope granted remission of all sinne: the words are these:

Fol. 70.Our holy Father Pope Jnnocentius the 3. hath gran­ted to all them that say these 3. Prayers following de­uoutly, remission of all their sinnes confessed, and contrite.

Fol. 69.And of another Prayer, the Booke saith; Our holy Father Sixtus the fourth hath granted to all them that be in the state of grace, saying this Prayer immediatly after the eleuation, cleane remission of all their sinnes perpetually induring.

Nor doe these Indulgences onely deliuer those that purchase them, but also others, euen the soule of the de­ceased, out of Purgatory: for thus saith the same Booke of certaine Prayers called Saint Bridgets Oo's:

Ibid. fol. 59.There be the 15. Oo's, the which the holy Virgin Saint Bridget was wont to say dayly before the holy Rood in Saint Pauls Church at Rome: who so say this a whole yeere, he shall deliuer 15. soules out of Purga­tory of his next Kindred; and conuert other 15 sinners to good life; and other 15. fifteene righteous men of his kind, shall perseuere in good life. And whatsoeuer ye desire of God, ye shall haue it, if it bee to the saluati­on of your soule.

Nor is this all; but they haue Indulgences annexed to certaine Prayers, which shall deliuer them also from bodily dangers; for thus saith the Booke of another Prayer.

Ibid. fol. 69.This Prayer was shewed to Saint Augustine, by re­uelation of the holy Ghost, and who that deuoutly say this Prayer, or heare, read, or beareth about them, shall not perish in fire, nor water, neither in battell, nor in iudgement, and he shall not die of sodaine death; & no venim shall poyson him that day.

Nor is this yet all; but they haue other Prayers [Page 53] whereunto are annexed such powerfull Indulgences, as hee that saith them, cannot be damned, nor goe to Pur­gatory; but must needs goe to Heauen immediately, when hee dyes: let the Reader iudge; for these bee the words.

This Prayer made Saint Augustine; affirming,Ibid. fol. 65. who that say it daily kneeling, shall not dye in sinne, and af­ter this life shall goe to the euerlasting ioy, and blisse.

And the Conclusion of the former Prayer, is this; VVhatsoeuer, he who saith this Prayer, asketh of God,Fol. 69. hee shall obtaine, if it bee to the saluation of his soule: and when thy soule shall depart thy body, it shall not enter to Hell.

Nay, they haue one Prayer which shall do more then all these; witnesse the words: for saith the Booke,

This Prayer is written in a Table that hanged at Rome, in Saint Peters Church, neere to the high Altar,Ibid. fol. 78. there, as our holy father the Pope is wont to say Masse; and who that deuoutly with a contrite heart dayly say this Orizon, if hee bee that day in the state of eternall damnation, then this eternall paine shall bee changed him into temporall paine of Purgatory: and if he haue deserued the paine of Purgatory, it shall bee forgotten, and forgiuen, through the infinite mercy of God. Of the infinitnesse of Gods mercy we are well assured, and doubt not but by that mercy, all sinne may bee forgi­uen, and this we know to be good Diuinity: but that God forgiues sinnes by that meanes, as by the saying of that Prayer, is new Diuinity coynd in Rome, but shall neuer be currant in Gods Church.

And yet this is not all, but as the former Prayer makes a man happy when he dies; so they haue also a Prayer that shall make a man happy all his life long, and prosper in what hee goes about: for thus saith the Booke.

The Prayer of Lot, Iacob, and Moses, Ibid. fol. 10 [...]. for them that [Page 54] haue taken any new great thing vpon them, that the would haue brought to good end.

VVe neuer knew till now, that Lot, Iacob and Mo­ses did vse the same Prayer: but when they made this Booke, they might say any thing; for they knew not one of a thousand had a Bible: and so there was none that but either would not, or could not controll them.

And that our English Papists may know the better what a Iewell they haue of this Booke, and for that there bee diuers (if I mistake not) which beare this same title; therefore, that they may the better know it when they haue it, and make account of it as it de­serues; I will let them know, that there bee other pre­cious Romish Iewels in this Cabinet: there is a Pray­er bearing this title:

Ibid. fol. 101. Ista nomina Re­gum, videlicet, Jasper, Melchior, Balthasar, & 12. Apostoli, quorum nomina sunt haec, Petrus, Paulus, &c. Mihi assi­stant in omnibus necessitatibus meis, ac me de­fendent & libe­rent ab omnibus periculis, tenta­tionibus, & an­gustijs corporis & animae, & ab v­niuersis malis praesentibus, prae­teritis, & futu­ris me custodiant nunc & in aeter­num. Amen. Ibid. fo. 101. Prou. 18.10.A deuout Inuocation, and Prayer of all the blessed names of our Lord Jesu Christ, as wee find them writ­ten in holy Scripture: then followes a Prayer begin­ning thus, and thus adorned:

OMNIPOTENS DOMINVS, ✚ CHRIST VS, ✚ MESSIAS, ✚ SO­THER, ✚ EMANVEL, ✚ &c. And so it goes on with 43. names, and as many red Crosses, and betwixt euery name a Crosse; after all which, the Pray­er is, that those names may defend, and blesse him that saith it. Nay, not onely these names of Christ; but, euen the same Prayer is made of the VVise-men that came from the East to worship Christ, whom they call Kings; and the Prayer is this:

These names of the three Kings, Jasper, Melchior, and Balthasar, and the 12. Apostles, whose names are Peter. Paul, &c. Assist me in all my necessities, defend me, and free me from all dangers, temptations and extremities of soule and body; and keepe me from all euil, past, present, and to come, now and for euermore. Amen.

Salomon told vs, that The name of the Lord is a strong [Page 55] Tower, and the Righteous flying to it, are helped. But it seemes, Salomon was short in his Diuinity; for heere bee names of men, not one, but many that can doe it as well. Moreouer, you Romish Catholickes know, to your speciall edification, This is the Booke, wherein you haue that rare piece of Deuotion, which I dare say Gods Church neuer had; namely, a Prayer which the Diuell taught Saint Bernard; for saith the Booke:

VVhen Saint Bernard was at his Prayers,Ibid. fol. 125. the Diuell said to him, I know certaine Verses in the Psalter, who that say them dayly, shall not perish, and shall haue knowledge of the day that hee shall die; but the Fiend would not shew them to him; who then said: I shall say dayly the whole Psalter, and so I shall be sure to say those verses: but rather then hee should doe so, the Fiend shewed him those Verses.

And so follow 12. Verses of the Psalmes, taken for the most part our of the 119. Psalmes, and there is a Ti­tle ouer them in these words,Precor te [...] Princeps egregi [...] Gabriel fortissi­mè, agonista cer­tantium, exurge mihi in adiutori­u [...] aduersus ma­lignantes. Esto mecum contra aduersarios meos, & omnes operan­tes iniquitatem: deleg [...] versuros busies, & [...]na violentes, & omnes aduersan­tes mihi, tue epi­tilatu victi fu­gentur, fauente Domino nostro Iesu Christo. Ibid. fol. 96. Ʋersus Sancti Bernar­di; but sure they might better call them, Versus Di­aboli: for howsoeuer to vs they bee of the holy Ghosts inspiring, and Dauids penning; yet to them they be of the Diuels choosing, and commending. Well, let them thus learne both their Doctrines, and deuotions from the Diuell; wee, for our parts, enuy them not; it sufficeth vs to bee of the number of those the Prophet speakes of, They shall be all taught of God.

Moreouer, this is that Booke, wherein Saints, and Angels are not entreated to pray for them to God; but there are Prayers directed to them with these Titles: A Prayer to Saint Gabriel, a Prayer to S. Raphael, &c. and the same things are therein cal'd for of them which Christians doe of God: take one Example:

I beseech thee, thou excellent Prince Gabriel, thou va­liant Champion, rise vp in my defence against the wicked; be on my side against my enemies, and all that worke ini­quity; [Page 56] discouer their crafty plots, confound their power, that all who oppose me, may be put to slight by thy assistance, with the fauour of our Lord Jesu Christ.

There is also a Prayer to thy proper Angell, and a­nother to the 1000. Virgins, another to all both Hee-Saints, and Shee-Saints: and there is also a Prayer, or else two that are farre more excellent then the Lords Prayer. I am not willing to bee trusted in so strange a report; let the Reader Iudge by the words themselues.

Ibid. fol. 55.This Prayer was shewed to Saint Bernard, by the messenger of God, saying; that as gold is the most pre­cious of all other mettle, so exceedeth this Prayer all other Prayers: and who that deuoutly saith it, shall haue a singular reward of our blessed Lady, and her sweet Sonne Iesus.

Then followes a Prayer to the Virgin Mary, which thus begins: Aue Maria, Ancilla Trinitatis, &c. and though it bee a long Prayer; yet is it all to that blessed creature the holy Virgin, and not one word to God. Lo, heere is a Prayer to a Creature more excellent, then any to God; and a Prayer made by a man, as farre more precious then the Lords Prayer, as gold is then lead. You may do well to tell your Confessors, or if you will, the grand Penitentiary at Rome, that wee poore condemned Heretickes of England, aske them vpon their consciences, what kind of Diuinity, and deuotion this is; for our parts, wee would account him a Blas­phemer, that should say so amongst vs.

There is also another Prayer, of which this strange report is made in that Booke.

Ibid fol. 50.This Prayer shewed our Lady to a deuout person, saying that this golden Prayer is the most sweetest and acceptablest to mee: and in her appearing, shee had this salutation, and Prayer, written with Letters of gold in her brest.

Then followes a Prayer to the same holy Virgin, be­ginning [Page 57] thus: Aue Rosa, siue Spinis, &c. Here is ano­ther piece of rare Diuinity, and Deuotion, that the ho­ly Virgin should recommend a Prayer made by a man, and to her selfe alone, as more excellent in it selfe, and acceptable to her then the Psalmes, that were dictated by the holy Ghost, and all the Prayers made to God himselfe.

Lastly, in this Booke there is a Prayer where God is made Mediator to a Creature; nay, to a silly VVo­man S. Sithe, euen such a one as wee are not sure whe­ther she euer was or no: The words are so strange, as it's pitty but they should bee knowne. For, first they pray to her to prepare the glory of Heauen for them which she hath merited. Aue Sitha famu­la Sancta Iesu Christi, para no­bis gloriam quam tu meruis [...]i. Our Bibles teach vs that God the Father prepared the glory of Heauen, and Christ Iesus purchased it for vs: But here is Romish Catholike Diuinity, which teacheth vs we may haue them both another way; for S. Sithe both prepares it & payes for it. Then followes such a Prayer, as all the Lutherans and Caluinists cannot shew the like; for thus goe the words:

O God, who didst honor the blessed Ʋirgin Sithe,Deus qui beatam Sitham Virgi­nem famulam tuam in ipsius vi­ta multis miracu­lis decorasti: te suppliciter exora­mus, vt omnes qui in tuo nomi­ne ab ea postu­lant auxilium, eius obtentu a­pud te sibi senti­ant opportunum, per Christum Dominum, Tae­ter noster. Jbid. fol. 26. thy ser­uant with many miracles in her life; we humbly beseech thee that all those who in thy name doe seeke helpe of her, may by her meanes finde it seasonably to themselues from thee, by Christ.

Christian Religion teacheth vs to pray to God in the name of Christ; but heere is a Religion teacheth to pray to Saint Sithe, in the name of God. Iudge (good Reader) if heere God be not made a Mediator to a Creature.

Thus haue I giuen you (yee Romish Catholikes) a full taste of the dainties laid vp for you in this Booke. If these bee all lyes, falshoods, and fooleries, then see with what food your fore-fathers were fed, and learne what to iudge of those Popes, Pastors, Teachers, and [Page 58] Confessors, that thus gaue them Scorpions in stead of Bread; and see how foulely the Romane Church erred, which for many ages allowed this Book by publike au­thority: But if these be true; then see what a braue thing it is to be a Papist, who vpon such easie conditi­on, can purchase such Pardons, & procure such Jndul­gences to himselfe & to others, both for body and soule, both for this life, and for Purgatory, both for the pe­nalty and for sinne it selfe, nay, for deliuerance, not onely from Purgatory, but from Hell: No maruell verily if so many beleeuing this, doe become Papists, and certainly wee were worse then Heretickes, and worthy to bee damned deeper in Hell then Julian, and Judas, if wee beleeuing this, did not presently turne Romane Catholicks.

And all this thus presupposed, wee must needs con­fesse these prices for these Indulgences very cheape, if they were much dearer, for suppose they haue the power of giuing these Indulgences but a few yeeres; nay, but one, and pay 20. 40. if it were 100. Grosses for the same, no great matter, nay, a very good Bargain and a quick Market, seeing it's likely enough so much and more may bee gathered in againe in one weeke, as will pay for the whole yeeres rent. And whereas ma­ny amongst vs, out of ignorance of these Romish se­crets, and some, out of charitable construction belee­ued not, they euer allowed such Indulgences for so many thousands of yeeres, and for remission of all, or halfe, or a part of a mans sinnes: now comes the Pope in this Book, & satisfies vs to the full, that such Merchan­dises are common in the Romish Market, and that the Popes Exchange is neuer empty of them. And so in­dulgent, and fauourable a Father is the Pope, as he will not ingrosse this power of granting Jndulgences to him­selfe alone; but as the Law hath imparted it in some measure to Metropolitans, and Bishops: So hee, for [Page 59] reasonable consideration, wil, out of his loue and boun­tie, affoord the same euen to Parish Priests, the Rectors of Churches, and Curates of Chappels, and will not appropriate them only to his Churches in Rome, but at very indifferent rates conferre them, and annexe them for a time to any other Churches, and Chappels, the whole World ouer. And lastly, obserue (good Reader) how iust the Pope is, and how thankfully hee recom­penceth any fauours done him, or any thing hee takes from any body: for example, if Kings, or Princes pay well their Peter-pence; and suffer their subiects to pay good prices for their Palls, and other preferments, and to send in roundly their Annats, Tenthes, Contri­butions, and such other payments, whereby they empty their owne, and fill his Coffers; then in recompence for this base trash, hee will send one King a paire of hallowed beads, which forsooth haue touched Saint Peters Sepulcher, another a golden Rose, or a hallowed Sword, blest with his owne most holy hand; or els an Agnus dei, made vp onely by himselfe, whose vertues no tongue can tell: or els a most precious Relique, as happly a tooth of some great Saint; or two, or three hayres of the taile of the Asse whereon Christ rode in­to Jerusalem; or, if hee be a great King, then that in­estimable Iewell, a bit of wood, which must bee held a piece of the crosse whereon Christ dyed. So excellent an Alchymist is he, as in stead of turning base metals into gold, and siluer; hee can teach Kings, and Princes thus to turne their gold, and siluer, into lead, and iron, paper, and parchment, wood, and waxe; and in like manner hauing rob'd many thousand of the Chur­ches in the World of their Tithes, and Liuings; as namely, of our not 10000. Parishes, hee hath deuou­red almost 4000. Now in recompence of their Tithes so taken from them, hee heere sells them for siluer these glorious Jndulgences, being fine painted Babies to please [Page 60] Children; but knowne to the wise not worth ta­king vp. But thus this wily Foxe preyes vpon the world, and hauing stolne the Goose, sticks downe a Fea­ther.

But the honest Reader may iustly here demand what they meane by an Jndulgence for the Remission of the 3. part of a mans sins; for it seemes strange Diuinity, that any part of a mans sinnes should be remitted, and the rest remaine vnpardoned: especially if here by sinnes, they vnderstand the guilt of sinne; seeing the grounds of our Religion teach them, that sinne is either altoge­ther, or not at all pardoned: for whereas in the Creed, our Religion teacheth our people to beleeue the for­giuenesse of sinnes, as an Article of their Christian faith, and the prime prerogatiue belonging to the true holy Catholicke Church, whereof they beleeue, and professe themselues to bee members; it would sound as new, and vnsound Diuinity in their eares, to be taught that they may safely beleeue the remission of a third part, and not of all their sinnes. And whereas Christ in that holy Prayer, and Patterne of all Prayers, the Lords Prayer, not only giues good leaue, but euen warrants, and commands euery beleeuing Christian to pray for the forgiuenesse of his sinnes: Luke 11.4. they would doubtlesse hold him, no better then a piece of the Great Antichrist, that should tell them, their Sauiour meant it not of all, but a part of their sinnes. And therefore they doe boldly beleeue, that when he told some of his followers, their Sinnes were forgiuen them, he meant plainly as he spake, and gaue them leaue to take it in the best sense: And, as the guifts, fauours, and pardons of Princes to their Subiects vse to be extended, inlarged, and construed to the best behoofe of the Receiuer; so much more this Prince of Peace enlargeth his loue, and is well content his beleeuing Subiects improue his pardon to their best benefit, and as it may be most fauourable, and com­fortable [Page 61] to themselues, and therefore feare not to be­leeue, that when he pardons, he pardons all, and reserues not a third part, or a halfe to bee paid for afterwards: and they dare maintain it, against any Cōfessor in Rome, or Iesuite in the world, that when Nathan pronounced to Dauid, that God had pardoned his sinne, 2 Sam. 12.13. neither Na­than intended, nor Dauid did suspect any exception, or reseruation of some part of his sinne, that was not par­doned. So that if heere they meane of sinne it selfe, they will finde few Customers for this Commodity a­mongst vs: And therefore seeing it is Diuinity of a new stampe, they had best keepe this new refined Ro­mish ware at home. Wee doubt not but during all this merry yeere of Jubilee, such curious cōmodities as this will be of great price amongst them, and that there will be more fooles ready to buy them, then there bee wise, and crafty fellowes ready to vent, and sell them: nor doe we doubt but that many things dayly refused for counterfeits here, passe well enough for good, and currant amongst them. Let therefore the Romish Pil­grims, & Penitents pay what they please, or make their Market as cheape as they can for pardon of a third part of their sinnes, wee dare say, our people will not giue a penny for the pardon of neuer so many, as long as there lies remaining but one sinne vnpardoned: for they beleeue the Text that tels them,Psal. 32.1: That man is blessed whose sinnes are remitted; but their Bibles afford them no Charter of peace, nor blessednesse to him that hath but a third part remitted: And our Country people would soone tell them, that sinnes in the soule, are like thornes in the heele, and so hinder their way to Heauen and happinesse, and will therefore neuer be at cost, and paine to plucke out some, and leaue more behind; see­ing one alone will suffice to hinder his vpright, and cheerefull walking.

But if by sinne, they here vnderstand the Penance or [Page 62] punishment due to sinne; then why doe they not ex­plane it, whether they meane the punishment iustly in­flicted by God, or the penance craftily imposed by them­selues? If the former, then wee desire to see their au­thority, and to shew their Commission how they came to be Stewards, and dispensers of Gods Iustice: And we must then also let loose vpon them one of their owne Friers,Bernardinus de Bustis in suo Ma­ [...]i [...]. who about the time that this Booke was made in Rome, preacht in the Popes owne presence, that God had diuided his kingdome with the blessed Ʋir­gin, committing mercy to her, but reseruing Iustice to him­selfe. Which blasphemy, though it looked so blacke, as Cassander confesseth,Cassander in Consultat. it was hideous in the eyes, and eares of many Romish Catholiques; yet we must needs say hee dealt reasonably, in regard of the Authors of this Booke, and broachers of this Doctrine; for hee, though he took away mercy, yet left he God his Iustice entire. But these men incroach vpon his Iustice also: and so amongst them they haue made a god, who hath neither Iustice, nor mercy. But what care they? They haue a Lord god at Rome, and all their care is, to keepe his Crowne safe, his Prerogatiue entire, and his power vnbounded; for so long, they are sure their Free-hold shall neuer be toucht.

But if they meane no more by sinne in this place, but the penance which themselues doe politiquely impose vpon their Penitents, then what a noyse is here about nothing, and how grossely is the good honest Reader gul'd, and abused with a shadow for a substance? For 1. the plaine-meaning man is made to beleeue, that in such a Church, or Chappell, on such, and such (not vn­reasonable) conditions, hee may gaine remission of the third part of his sinne. And presently both his Religion and reason tell him, that there is no doubt but in ano­ther place as good as that, hee may purchase another third, and in another, the third remaining, and so conse­quently [Page 63] be fully discharged of all his sinnes: (for he knowes well, the Temple of Jerusalem is abolished, and since then, no Church, nor Chappell hath any holinesse, blessing, Indulgence, or power giuen it by God, or man, which another may not haue:) He therefore rea­ding this, is fild with hope, and surprized with ioy, as knowing now the place where, the meanes whereby, and conditions wherupon he can readily purchase par­don of all his sinnes. But alas, when the matter comes to due tryall, see how the good soule is deluded, when in stead of the forgiuenesse of his sinne, he must be con­tented with an abatement of a Portion of that Penance which his crafty Confessor imposed vpon him; which if it were iustly, moderately, and orderly laid on him, then as a wholesome medicine, it's better all taken, then any part forborne; but if vnworthily, and vniust­ly, why then should hee pay any thing for hauing it a­bated?

But thus we see here, as in many cases more, how the Romish Strumpet mocks, and deceiues her poore Chil­dren. She cals them to her, as to the true Church; but they finde her a Synagogue: She professeth to be their louing Mother; but proues a cruell Step-dame: She promiseth them the pure Manna of Gods Word, but feeds them with Legends, lyes, tales, and traditions: She flourisheth with no fewer then seuen Sacraments, and yet they cannot haue one as Christ ordained it: She tels them of Generall Councels gouerned by the holy Ghost; and they proue priuate Conuenticles complot­ted, called, concluded, and wholly carried, and guided by her selfe. And here (good Soules) she makes them beleeue they shall haue forgiuenesse of their sinnes, and it proues no more but remission of a piece of the Penance her Priests had laid vpon them. O what pi­ty is it, that so good Children should not haue a better Mother! and what shame is it she should thus play fast [Page 64] and loose with them who trust their soules into her hands, and that shee dare thus dally in cases of Con­science?

But leauing these seduced soules to better aduised thoughts, and wiser wayes, vnlesse they haue resolued to runne into their owne ruine: for our parts that are but by-standers, and lookers on, as we can but pity, and pray for them; so can we not but laugh at her, to see how craftily she layes about her on both sides: for first shee keepes it in her power to inioyne them, and lay vpon them what penance she pleaseth: on the o­ther side she takes vpon her to dispence, commute, les­sen, or abate as she sees cause, and as her Penitents shall please her in the payment. Now verily, if she can first lay it on as she list, and then take it off againe when shee is pleased, we maruell not she hath made her selfe so strong, and gain'd so great a power ouer the blind, and ignorant World of Romish Papists.

CHAP. XIII. EXEMPTIONS.
English Obseruations.

ALl good Law-giuers, and wise States-men, Christian, or Heathen, euer held it as a rule, that good Order is the life of a Common-wealth, [Page 66] and that subordination is the very life of all good or­der, insomuch, as where there is no subordination, that is, some to command, and some to obey, there all good ordet is decayed, and disorder, and confusion crept in, and consequently disipation, and destruction.

Thence it is that both all worthy Commanders in warre, and all wise Gouernours in peace, were such strict obseruers of all, not only politicke Constitutions, but euen Martiall Discipline, that tended to maintaine the authority of Superiours, and to nourish obedience in the Inferiours, that no money, nor reward, nay no neerenesse in nature nor bond of blood could procure Exemption, or Priuiledge in this case.

How famous are the ancient Romane, and Grecian Generals for executing their martiall Lawes, not on­ly vpon their most valiant Souldiers, but euen their worthiest commanders, and Leaders, nay their owne sonnes, if they transgressed the rules, and orders of the Army, or went beyond the bounds, and limits of their places,? Nay, their wisedome would not allow them to doe a piece of good seruice, if it were done out of or­der, or contrary to any publique command; and if any did so, he were sure first to bee rewarded for his good seruice, & valorous exploit; but as sure to be punished for his presumption, and transgression, though in some cases the Penalty were no lesse then death it selfe.

The wel-aduised Readers know, that the Histories afford vs plenty of examples in this kind: One of A­lexander the Great is most remarkable, (howsoeuer held by some to bee a hard piece of Iustice) who sayling on a time in Tygris with diuers Princes, and great Lords, it chanced, his Royall Diadem fell from his head into the Riuer, where being in danger to be lost a Sailer that could swimme, cast himselfe into the water, and not­withstanding the fiercenesse of that streame, aduentu­red his life, to saue his Soueraignes Diadem: and ha­uing [Page 67] recouered it, and not being able to bring it in his hand, being of necessity to vse both hands to saue his life, hee held it in his teeth: but beeing to worke, and striue against the streame, he put it vpon his head; and so, with much perill of life, recouered the Ship, and presented the Emperour with his Diadem. This loyall, and braue aduenture of his, was most bountifully and Princely rewarded; and moreouer, hee had leaue, and time giuen him, to dispose, and bestowe his reward to whom he would; but was iudged to forfait that head, vpon which hee had presumed to put the Ensigne of Maiestie. And surely, much may be said on both sides. Yet this conclusion seemes to many wise States-men vnbattered, That the iustice of the Sentence is agreea­ble to the grounds of true Policy, which in no case can admit a Subiect to make himselfe a Soueraigne, no not for an houre.

And so necessary is Subordination in all estates, and so comely, and precious a thing is Order, as euen God proclaimes himselfe The God of Order; and himselfe hath constituted Soueraignty, and Subordination, both in the Old Testament, & the New, both in the Law, and Gospell, both in Church and Common-wealth, both in publike, and priuate Societies, nay, both in heauen, and in earth: There are degrees of glory, euen among the heauenly bodies;1 Cor. 15.41. for one Starre differeth from another in glory: and if one of any Orbe, or Spheare, should not be content with his place, but striue to be in the roome of the higher, would it not breed a destruction of all? The glorious Angels haue also their Orders, and Subor­dination; and we know,2 Pet. 2.4. those that kept not their first e­state, were cast downe into darknes, that so they might hurt no more but themselues: And as soone as there begunne to be a world vpon earth, the God of Power, that made it, shewed himselfe also a God of Order, for the establishing, and gouerning of it; subiecting, euen [Page 68] from the beginning, the Childe to the Father, and Mo­ther, the yonger to the elder, the Female to the Male; and (in some degree) the Wife to the Husband: & Abel, with al his vertue & holines,Gen. 4.7. must yet be subordinate to Caine, his elder Brother, though an vngodly, and grace­lesse man. And as these combinations; and Relations were from the beginning as fundamentall to the very being of the world, so afterwards, for the better being of it (when the world had need of them, because men grew into multitudes) the same God subiected the ser­uant to his Master,Ephes. 6. the Subiect to his Soueraigne, the Souldier to his Commander, the borrower to the Len­der, the Learner to the Teacher, the simple to the wise, the poore to the rich, the weake to the strong, the Cap­tiue to the Conquerour, and euery kind of Inferiour to the Superiour. And without this Subordination, nei­ther Heauen, nor Earth can subsist. By due obseruation herereof, the Church, the Common-wealth, States, and Kingdomes, Prouinces, and Countries, Cities, and Townes, Castles, and Forts, Societies, and Corporati­ons, Houses, and Families, Armies of men in the Field, in Campe, or in Garison, nay, the very Ships vpon the Seas, are maintained, and preserued; and without this would all perish, and come to a Chaos of confusion.

And so strictly hath the most wise Creator establish­ed these Subordinations, as he would neuer giue any way to the least violation of any one of them. Where doe we euer reade, that God exempred the Child from the Authority of the Father, or the Subiect from obe­dience to his lawfull Prince, or the Leuite from the po­wer of the High-Priest? What shall wee say then to this Romish confusion, where not onely Monestaries may for money Be exempted from the power of their Prouincials, but Bishops from their Metropolitanes; yea, Parish Churches from their Ordinaries? If this may be granted for money to one Cloyster, or Bishop, [Page 69] or one Parish Church, then may it also to two; if to two, to twenty, nay, to two hundred; for the same reason, and Iustice will either grant it to none, or allow it to all. Who that knowes, and considers this, can maruell any more at the deluge of disorders, and that vniuersall defection, & corruption raigning in the Ro­mish Church? For what else can follow, where euery Inferiour may purchase exemption, and liberty from the power of that Superiour, to whom, before GOD, and man, they be subiected, and to whom it belongs to see them doe their duties? Againe, see heere how true it is, that one said and sung of Rome.

For behold, heere is no respect of vertue, or extraordi­nary desert; but pay the 20. 50. or 100. Grosses, and they shall be exempted, whatsoeuer they bee. Now let any man iudge in reason, whether in cases of this kind, the worst will not pay best, and the most licen­tious delinquent giue most, and pay dearest, to be ex­empted from that lawfull Authoriry, which may con­troule them and keepe them in order.

More ouer, they charge vs with liberty and slander our Religion as a Doctrine of Licenciousnesse, and gi­uing way to Carnall Liberty: But here the indifferent Reader may be soone satisfied; at whose dore, theirs, or ours, this base Bastard, Carnall Liberty, is to be laid, and left. Now, who euer heard among vs, that either our Religion gaue way, or our supreame Magistrates leaue, for Inferiors to be exempted from the lawfull power, and authority of their Superiors. But this (you see) is common, and ordinary in the Romish Church, and not done by the deuises, or crafty corruption of some great Officers to enrich themselues; but euen by the Pope himselfe, and that Soueraigne, and vncontrou­lable power of his, which is all one (say they) as if [Page 70] Christ himselfe did it; to whom therefore no man may say so much, as, Domine, cur ita facis?

But, may some say, to what end doth the Pope deuise, and afford so many Exemptions frō Arch-Bishops, Bi­shops, &c? Is it only the gaine of the present fine, or fee, which is paide for the Bull of exemption? Surely no: There is a further benefit, and power which accrueth to the holy Father heereby: for by such exempting of Monasteries, and vpstart Orders, Ecclesiasticall Ordina­ry Iurisdiction is abated, and abased, and the Popes om­nipotency augmented, in that those Exempts depend either immediately on the Pope, or on some such Su­periour, who meerely holdeth in Capite of the Papacy, What more odious eye-sore to the Pope, then that E­piscopall power should remaine entire in the Bishops, without detruncation? And where hath the Pope gained more ground, then where hee hath clip­ped the wings of Episcopall Iurisdiction, by Reseruations, Exemptions, Appeales, &c.