A mittimus to the iubile at Rome: or, The rates of the Popes custome-house Sent to the Pope, as a New-yeeres-gift from England, this yeere of iubile, 1625. And faithfully published out of the old Latine copie, with obseruations vpon the Romish text, by William Crashavv, Batchelor of Diuinity, and pastor at White-Chappell.

A MITTIMVS TO THE IVBILE AT ROME: OR, THE RATES OF THE Popes CVSTOME-HOVSE. Sent To the POPE, as a New-yeeres-gift from ENGLAND, this Yeere of IVBILE, 1625. And faithfully publiſhed out of the old Latine Copie, with Obſeruations vpon the Romiſh Text, By WILLIAM CRASHAVV, Batchelor of Diuinity, and Paſtor at White-Chappell.

LONDON: Printed by G. P. for Iohn White, and are to be ſold at his Shop, at the Signe of the Holy-Lambe, in Little-Brittaine, neere Alderſgate-Street, MDCXXV.

TO THE ENGLISH READER, whether Proteſtant, or Papiſt, be he a true Catholique, or a Romane. An Aduertiſement to helpe his Vnderſtanding in the reading of this ſtrange Booke.

I Hope, the learned will giue me leaue to informe the leſſe skilfull Readers, (ſuch eſpecially as haue beene vnacquainted in the Popes proceedings and Romiſh Markets) in ſome particulars, wherein otherwiſe they can hardly ſatisfie themſelues. Obiect. As firſt, it will be obiected by them that maintaine their owne Religion, or rather Romiſh faction, by ſuch tricks, that all this is but counterfeit, and falſly fathered vpon them, to their diſgrace. Anſwere. But heereto I anſwer: Firſt, the Originall Booke in Latine, out of which this is taken and tranſlated is their owne, and none of ours, and printed amongſt themſelues at Paris more then an hundreth yeeres agoe, being firſt made, and printed at Rome, in the dayes of Pope Leo the Tenth, and the Booke it ſelfe remaines in a publique Library ready euer to bee ſhewed for the iuſtification of our ſincere dealing heerein, and the ſatisfaction of all ſuch as ſhall make doubt thereof.

This euidence is true, and dare abide the Teſt; yet for further cleering of the truth, take one more, againſt which the very enemies ſhall not except. Know therfore (good Reader) that howſoeuer this vngodly Booke paſt currant, and reliſht well enough in Rome and Italy; yet, when it came into France, it taſted not ſo well, but contrariwiſe, was ſo harſh, and vnpleaſant, nay, ſo loathſome and odious to them who had any ſenſe of ſin, or ſparks of Gods feare in them, as (though they were otherwiſe Papiſts) yet they cryed, ſhame vpon this Booke and vpon the Makers, and Patrons of it: Amongſt whom, Claudius Eſpencaeus, a Doctor of Sorbone, one of the moſt learned of that time, noble by his blood, but more by his Learning and good life, a Biſhop before hee dyed, and deſigned alſo to be a Cardinall, (but as one writes, hee was too good, as John de la Caſa was too bad,Thnanus Hiſt. Lib. 16. ad An. 1555. and ſo both of them miſt the red Hat) Eſpencaeus. I ſay, was both ſo honeſt, and ſo hardy, as not onely publikely in the Pulpit, but euen in priuate, to reproue this ſhameleſſe Strumpet, by laying open to the worlds view, the vileneſſe, & villany of this Booke: whoſe very words, becauſe they ſpeake home to the Point, and containe a moſt excellent and irrefragable euidence for the truth & the true Church, and worthy to be kept as a neuer-dying witneſſe againſt the Whore of Babylon, and her ſpirituall abominations, I hold well worthy to bee heere inſerted; the rather, ſeeing ſince the Ieſuites preuailed to abuſe the World, thoſe worthy Commentaries of Eſpencaeus, that formerly were ſo frequent in learned mens hands, are now ſo ſought and ſnatcht vp euery where and burnt, by thoſe wily Inquiſitors, as they are now very hard to come by. Thus then ſpeakes this Popiſh, yet honeſt Biſhop in his learned Commentaries vpon Titus, hauing cryed out vpon the horrible abuſes reigning in the Court of Rome, eſpecially, the ſetting to ſale of all ſorts of Sins; hee proceedeth, and ſaith:

Ipſa Ʋerba Eſpencaei.

FIcta ſint haec,Ci. Eſpenc. Commentan Lit. Cap 1. Digreſſ. 1. & in odium Romanae ſedis ab haereticis iactata, ſi non quod ait & conqueritur ille velut proſtat, & in quaeſtu pro Meretrice ſedet, liber palam ac publicè hic impreſſus hodie que vt olim venalis, Taxa Camerae, ſeu Cancellariae Apoſtolicae inſcriptus, in quo plus ſcelerum diſcas licèt, quàm in omnibus omnium vitiorum Sūmiſtis, & Summarijs; Et plurimis quidem licentia, omnibus autem Abſolutio ompturientibus propoſita: parco nominibus, nam quod ait, neſcio quis, Nomina ſunt ipſo pene timenda ſono. Mirum hoc tempore, hoc Schiſmate, non ſuppreſſum, tot tam que foedorum, tam que horrendorum ſcelerum, velut Iudicem, adeo infamem, vt non putem in Germania, Heluetia, & vbicun que à Romana ſede defectum eſt, opus proſtare maiore huius ſcandalo, & adeo tamen non ſupprimitur ab Eccleſiae Romanae fauiſſoribus, vt tantorum ac talium facinorum licentiae ac impunitates, in facultatibus Legatorum illine tunc venientium bona ex parte innouentur at que confirmentur, aduerſus (ſi Deo placet) quaecun que fatalia reſtituendo, ac etiam quoſcun que Spurios, Manſeres, Baſtardos, ex quocun que illicito coitu, &c. Cum his qui ſe per adulterium polluerint vt connubere poſſint, Periuros, Simoniacos, Falſarios, item Raptores Vſurarios, Schiſmoticos, Hereticos, ſed ad cor reuerſos, non abſoluendi tantùm, ſed ad ordines, honores, dignitates & beneficia quaecun que , quotcū que qualicun que diſpenſandi homicidasquo que (ſed caſuales ſeu inuoluntarios, nam nec voluntarios quidem excepit Taxa ſuperior) Preſbytericidas, Patricidas, Matricidas, Fratriecidas, Sororicidas, Ʋxoricidas, Infanticidas, Ʋeniſicas, Jneantatrices, Concubinarios, Adulteros, Inceſtos cum Affimbus, aut Conſanguineis, deni que contra naturam cum Brutis, &c. Habeat iam Roma pudorem, & tam nullius frontis criminum omne genus Catalogum proſtituere deſinat, &c.

The Words of Eſpencaeus in Engliſh. or, the ſame in effect.

LEet all this bee held faigned, & falſly charged vpon vs by the Lutherans, were it not that the Booke it ſelfe being come from Rome, is openly ſet to ſale, and as the Poet ſaith, euen like a Strumpet offers it ſelfe to all that will but pay the price, being here publikely imprinted, and euery where vendible, as well at this day as in former times, and beares this ſhameleſſe Title, The Taxe, or the Rates of the Chamber, and Chancerie Apoſtolicall. A Booke, wherein (if thou couldeſt not) thou mightſt learne to ſinne; and hee that is ſo minded, may come to the knowledge of more wickedneſſe, then was yet euer diſcouered in all the Summiſts, and Summaries of Vices that bee in the World: And for all thoſe ſinnes, there is offered, to all that will pay for it, Abſolution for what they haue done; and to many Licenſe for what they ſhall doe. I ſpare to name them, for, the very names of ſome of them are enough to make an honeſt heart to tremble. It's more then maruell, that in the time of this dangerous Sciſme, when ſo many fall dayly from the Church, ſo ſhamefull a Booke ſhould not bee ſuppreſſed, which is no better then a very Index pointing men the way to the moſt foule and hatefull ſinnes: ſo as, I am perſwaded there was neuer ſet out in Germany, Switzerland, nor among any of our enemies that bee fallen from vs, any Booke that euer bred more ſcandall, or did more hurt to the Romane Church.

And yet ſo farre is it from being ſuppreſt at Rome, by our great Stateſ-men there, as contrariwiſe the Licenſes, and impunities for theſe abominations, are for the moſt part daily renewed, and confirmed in the Commiſsions, and faculties of thoſe Nuncious, or Legats that be ſent from thence to vs, who haue power not onely to legitimate all kinde of Baſtards, of neuer ſo damnable copulations, and to giue leaue euen for Adulterers to marry, but to diſpence euen with Forgery, Symony, Periury, Robbery, Schiſme, Hereſie, and not onely to abſolue them from the Sinne, but to enable them to be capable of benefices, dignities, & honours: nay, to abſolue Murderers, (& one book excepts not ſo much as the villaine that ſhall wilfully kill his owne Father or Mother, Wife or Childe) nay keepers of Whores, violaters of Virgins, Adulterers, Inceſtuous euen in the neereſt bloud, nay ſinnes againſt Nature, and not to be named, euen with beaſts, &c. O Rome, bluſh at theſe abominations, and ceaſe for ſhame to proſtitute thy ſelfe thus in the ſight of friends, and enemies, &c.

And thus writes not Luther, nor Caluin thoſe Archheretiques, nor male-contented Eraſmus, (for ſo they ſtile them) nor any of ours, but Espencaeus a Sorboniſt, a Papiſt, and euery way their owne, ſaue onely for his honeſty: Of whom, not onely Thuanus Bechellius, and other indifferent, and moderate: But euen Poſſeuine the Ieſuite, and Genebrard that rough and bitter Papiſt, giues moſt honourable teſtimony. And leſt it might be obiected that this Eſpencaeus, being a Frenchman, ſpake partially, as one infected with the old iealouſie, or emulation that hath bin betwixt France, and Rome: That therefore the indifferent Reader, who deſires to ſway on no ſide, but to be informed in the truth, may ſee our faire dealing, and ſincere intention to doe right; take another teſtimony touching this booke, out of Guicciardine an Jtalian, nay a Florentine, euen the Country-man of that Pope in whoſe time this Booke was written: A learned and iudicious Writer, and one held on all ſides as indifferent, and free from paſsion, or partiality, as any Writer of theſe later ages, whoſe words are as followeth:

Guicciard. hiſt. lib. 14. LEo Papa x. à natura, ocio & voluptatibus deditus, tunc verò etiam ob nimiam Licentiam, potentiamque ſupra modum, à negotijs alienus, muſicis, ac ſcurris totum diem, audiendis immerſus, & praeter decorū voluptatibus deditus à bellis, penitus alienus eſſe debere videbatur: huc accedebat quod, cum in eius animo tanta magnificentia & ſplendor ineſſet, vt vel in quonis qui longiſſima ſucceſſione, à potentiſſimis Regibus oriundus eſſet ſumma admiratione digna fuiſſet: Neque in ſumptibus muneribuſue dandis modum delectumue ſeruaret, non modo breuiſsimo temporis ſpatio, gazam ab Iulio cumulatam, incredibili profuſione exhauſerat, verum etiam cum ex ijs quae in curia expediuntur, multiſque nouis & ad pecuniam emungendam excogitatis, ingentem auri copiam cumulâſſet, adeo profuiſſe ſumptus fecerat, vt ſubinde nouas rationes quibus immanes illos ſumptus, quos non modo continenter faciebat, verum etiam augebat, ſuſtinere poſſet, excogitare cogeretur, &c.

The ſame in Engliſh.

POpe Leo the x. beeing giuen by nature to eaſe and pleaſure, and much more by the great licentiouſneſſe that beares ſway in the Papacy, would trouble himſelfe with no buſineſſe, but ſpend the whole day in muſicke, mirth, ſports and paſtimes, amongſt witty fellowes, and ieaſters, and beyond all decorum was drencht and drowned in voluptuouſneſſe: And moreouer, was of ſo ſtately a minde and carriage, and ſo magnificent in all things, as though hee had deſcended by many degrees, from the greateſt and moſt illuſtrious Kings of Europe: Neyther kept hee any meaſure, nor practized any diſcretion in his gifts and bounties: ſo as in ſhort time hee had not onely fooliſhly exhauſted, and ſhamefully waſted the great treaſures his Predeceſſour Iulius left him, but alſo gathered great ſummes, by all the buſineſſes expedited in the Court of Rome. Nor contented with the old, hee had them who dayly deuized him new trickes, and wayes to bring in money. Inſomuch, as in his time an incredible maſſe of Gold was gathered, or rather ſcraped vp, yet was all this too little, for money came not in ſo faſt as hee found vents and meanes to ſpend it, ſo as, to maintaine his charge (and ſatisfie his new pleaſures and occaſions of expence which hee alſo daily deuiſed) hee was euen forced ſtill to excogitate, and by fit inſtruments to finde out new wayes and meanes to bring in money into his alwayes filling, and yet alwayes empty Coffers.

Now conſider (good Reader) who theſe two witneſſes were, conſider their Nations, and Reliligion, conſider their places and profeſsions, and weigh well their words, and then wee dare put this iſſue to tryall, to a Iury of any indifferent men in the World, whether this Booke be counterfeit by vs, or rather the Popes owne brood, euen the true and vndoubted childe if not of the Church, yet of the Court of Rome. And if eyther trauellers may be truſted, or bookes beleeued that ſpeake and write of the Pope and Court of Rome, it ſo kindely ſhewes the Houſe it came of, as they cannot for ſhame deny it, or ſo much as doubt it to bee their owne: for neuer was Baſtard more like the father, than this reſembles the manners, diſpoſition, cuſtome, and complection of the Court of Rome. And this (good Reader) is the firſt thing I deſire to cleare to thy vnderſtanding, before thou take in hand the reading of this Booke.

Another matter whereof I would informe the Reader, is touching the meaning of thoſe offices or Courts at Rome, which are ſo often mentioned in this Booke: Namely, the Chauncery, the Chamber, the Penitentiary, and the Datary. The Chauncery, is the higheſt office in the Popes Court,The Popes Vice-Chancellor. and his Ʋice-chancellor is the firſt, and immediate officer next himſelf, and is called Vice-chancellor, not Chācellor, becauſe by the Popes preſumptuous Law, God and hee, haue but one, and the ſame Conſiſtory, or Chancery, whereof (ſay they) only the Pope himſelfe is Chancellor; And becauſe they make him Gods Chancellor, therefore the other is but his Ʋice-chancellor. This office, as it is of ſupreme authority, ſo it is of mighty reuenewes, but was of much more, when England, and other Nations, were vnder the Popes command, for his Writ (for matters Eccleſiaſticall) went as familiarly into euery Nation as our Chancery of England ſends into euery Shire. Vnder him are many great officers, & vnder them an incredible number of inferiour officers, who are all fed, and maintayned by the multitude of ſuites, and Suitors from all parts of the Popiſh world, who come thither like fooliſh wandring Sheepe, and leaue their fleeces behinde them there.

The Popes Chamberlaine.The next Officer in the Romiſh Court, is his Chamberlaine, whoſe proper duety is, to looke to the Popes Reuenew, both for his conſtant Rents, and his caſuall commings in: and is called Chamberlaine of the Apoſtolicall Chamber, or a Chamber in the Popes Palace, where that Court is kept, and in our Engliſh, it may not vnfitly be called, the Popes Chequer, or his Chequer Chamber: This is alſo daily filled with ſuiters, for as their Writs, or Letters, are diſpatcht in the Chancery, ſo their ſines, and other Rates, or payments they be taxed at, are payd into this Chamber; and there bee alſo many things expedited in this Court, which come not in the Chancery; for they haue at Rome mille nocendi artes: vnſearchable deuices to bring in money, and wayes paſt finding out. Vnder him, firſt, the Popes Procurator generall, then the Receiuer generall, the Auditor of the Chamber, the Colledge of Apostolicall Secretaries, who diſpatch the affaires of Kings, Princes, Common-wealths, free Atates Cities, Cardinalls that be abſent, and Biſhops: Here be alſo the Summiſts, the Protonotaries, called of old time, Regionaries of the ſeuen Regions, or ancient Pariſhes of Rome, whereunto they were aſsigned, but now they be without number. Theſe goe in habit little differing from Cardinalls. Then follow the Auditors of the Wheele, ſo called, for that they ſit round, and of old time had power to heare, and examine onely, but now haue to determine alſo: All theſe being vnder the Chamberlaine, are mighty Offices, and haue infinite number of other ſubordinate to them; for from this Court, or ſome branches of it, proceed all thoſe writs that are called the Popes Brenes, which paſt of old time vnder Leade, but now of late ſub annulo piſcatoris: Hereto alſo belong Faculties, Pardons, Diſpenſations, Licences, Confirmations, Jndulgences, Conſeruations, Exemptions, Donations, •• f • dations, P • cutſions to benefices, and a million more, all hookes & crooks to worke in money.

The next great office is the Penitentiary ſo called becauſe it is the Court of the Penitents, and properly this is, or ſhould be the Court of Conſcience (if there bee any ſuch thing as Conſcience left in Rome: For the Chancery there, is properly their Court of Iuſtice, but caſes of Conſcience belong to the Penitentiary, where ſinners and offendors, of tender troubled Conſciences, ſhould, vpon their Confeſsion, and diſcouery of their hearts, receiue direction and conſolation. This was certainely of old an excellent Inſtitution, and of moſt neceſſary vſe in the Church, had it beene preſerued in the ancient integrity: but the old, holy, and ſpirituall vſe thereof, as all other parts, and poynts of true holineſſe, was long agoe loſt at Rome, and for many ages hath been wholly peruerted to the enſnaring, & ſeducing of ſimple ſoules, to the diſtracting & troubling of tender Conſciences, to the diſcouering of the ſecret intentions of Kings, Princes, and great Perſons, and to the raking in of millions of money into the Popes coffers: ſo as indeed this that ſhould be the beſt, is now the worſt; and that Office which was originally erected for the increaſe of piety, deuotion and true holineſſe, is now turned into one of the chiefe Stratagems, and one of the principall pieces of prophane and carnall policy that was yet euer practiſed in any State of the world. The Grand Penitentiary is the Pope himſelfe, and ſo indeed he ought to be, if he knew himſelfe, and ſo he was of old time, whileſt any goodneſſe and honeſty remained amongſt them: But of later times, ſince they grew to be ſo great in the world, and ſo poore in grace, he hath deſigned that office vnto ſome Cardinall, whom they call the Maior Penitentiarius, vnto whom, and whoſe Court, there is reſort of all ſorts of people, to whom lye Appeales from all places, in all caſes of Conſcience, and from whom there is none: And no maruell though he euer conferre this place vpon a prime Cardinall, and one of his owne kindred, and chiefe Minions, for it is of mighty power, and profit.

Vnder this great Penitentiary, are many ſubordinate, as firſt, his Ʋicar generall, that ſits in St. Peters Church in the Ʋaticane: The next in St. Iohns Church in the Laterane: Another in St. Maries, and ſo in all the 7. great Churches of Rome, and vnder them they haue their Ʋicars and Deputies in all the Churches of Rome, and al the Confeſſors that be in euery Pariſh ouer all the Popiſh world. The Office or Court of the grand Penitentiary, hath beſide many other great Officers, no fewer than foure and twenty Proctors for the expediting of cauſes, and bringing in of money the more artificially, which is now the high and Soueraigne end of all the policies, practices, and Religion at Rome.

Theſe three great Officers be alwayes Cardinalls.

The fourth and laſt of the Offices mentioned in this Booke, is the Datary, touching which I confeſſe I cannot giue the Reader ſo good light as in the former, there being but rare mention made thereof among the Writers of theſe things; ſo as it ſeems this is one of the ſecret myſteries of their State. Its probably thought he is as it were the Popes Almoner, as the word Datarie may ſeeme to import. Others thinke that the Actiuo ſignification of giuing to the Pope, which happely it bore of old, is of late times turned into the Paſſiue, and ſignifies now the bearer of his priuy Purſe. But by that that is often mentioned in this booke, if this Officer be his Almoner, it were more credit for him to giue his Almes out of better gotten goods; and if hee be the bearer of his priuy Purſe, it is a ſhame for him to fill it by ſuch meanes: for, of the fouleſt and moſt exorbitant Diſpenſations, it is ſaid, that beſides the other Fees, hee muſt in ſuch or ſuch a caſe compound alſo with the Datary.

For the Concluſion, thus much for thy ſatisfaction (good Reader) who neyther haſt been, nor intendeſt to goe to Rome, nor canſt informe thy ſelfe by Reading: For the learned, they may, as cheap as I, know this and more, out of the Authors that haue written hereof, as namely:

Syntag. Juris Petri Gregorij. Tom. 2. lib. 15. cap. 42. Gomerius in Prooem. ad reg. Cancell. Octau. Ʋoſtrius de Aula Rom. lib. 1. Caſſanci. Catall. gloriae mundi. part. 4. conſid. 29. Gomerius de officialibus Rom. Curiae. Moſcouius de Maieſt. militantis Eccleſiae. Rebuffus. Praxis beneficiorum. Nauarri Conſil. Tom. 1. lib. 3. de praeb. & alibi.

A Caution or direction to all Readers, touching theſe Romane COYNES.

I Confeſſe (good Reader) that neyther of my ſelfe, nor by reading, nor hitherto by any help of conference, can I ſufficiently informe thee in the true and certaine valew of theſe Romane Coynes, the Groſse, the Carlen, the Iulio, the Quatrine, the Ducate, and the Floren: yet thus farre I dare aſſure thee for truth, partly out of this booke and others of theirs, and partly by relation of Merchants, that a Groſse and a Carlen is of the ſame valew, and ſo be alſo the Ducate and the Floren: That the Iulio is of the valew of our vi. d. and the Ducate being tenne Iulioes, is v. s. of our money. Againe, ten Quadrins goe to make one Iulio, and thirty to one Carlen or Groſſe: ſo as a Groſse appeares to be no more but xviij. d. of our money. By thus much light, thou mayſt clearely ſee, that whereas (for example) he that lyes with his Mother, muſt pay for his Abſolution 5. Groſſes, that amounts in our money to vij. s. vj. d. And for the keeping of a Concubine, being 7. Groſſes, the Engliſh price muſt neeeds be x. s. vj. d. And ſo of all the reſt. In this, and what-euer elſe I haue written touching this buſineſſe, and this Booke, I ſay no more, but ſhall heartily thanke him that can informe mee better.

—Tu qui nouiſti rectius iſtis Candidus imperti, qui non His vtere mecum.

The Authors alledged, or otherwayes made vſe of in the Notes, or Obſeruations vpon this Booke. CL. Eſpencaei Comment. in Titum Pariſ. 1567. Laur. Bochelli Decret. Eccleſ. Gallic. Par. 1613. Aug. Thuani Hiſtoria Pet. Gregorij Syntagma Iuris vtriuſ que Anton. Poſſeuini, apparatus ſacer Index Librorum prohib. & expurgat. Hiſpanicus Madriti, in Folio 1612. Index Belgicus Index Romanus Magiſtri ſacri Palatij Genebrardi Chronologia fol. De vita Eſpencaei 8. Pet. Mathaei Conſtitutiones, Rom. Pontif. Creſwells Philopatris Bellarminus Mart. Delrio. Diſquiſitiones Magicae Fr. Petrarchi Opera Aenei Siluij Opera Hier. ab Oleaſtro, in Pentateuchum Concilium delectorum Cardinalium de emendanda Eccleſia Gerſonis Opera Rebuffi praxis Beneficiorum fol. Nauarri Conſilia, Romae Pet. Andreas Gambarus, de Officio & authoritate Legati à latere

Ad Authorem huius Tranſlationis, et Commentarij in eandem. MVlti 〈 in non-Latin alphabet 〉 duro de Marmore linquunt, Conſtituunt Tabulas Ille, vel ille ſibi: Ille procul Tecti fundamina ponit in Imis, Quae referant vultus, aera notata ſuos. Scilicet haec olim multos victura per annos, Poſt obitum, vitam reddere poſſe putant. Tempore ſed Tabulae intereunt, & tempore Marmor, Rubigo in Cineres vertit & Aera leues. Attamen vt maneant, nil quàm ſine mente figuram, Et certè nil quàm corpus inane dabunt. Vir Clare en quanto haec melius poſt fata relinques, Teſtentur mentem quae monumenta tuam: Nomen inextinctum ad ſeros, famam que Nepotes, Vſque ſub extremos non peritura dies. Nempe Vrbes donec congeſtum ceſpite culmen, Donec erunt ripae, flumina donec erunt: Donec ſuprema moriens teſtetur in hora, Scribet & in tabulis Iuſſa tremente manu, Vſque tuum in toto nomen celebrabitur Orbe, Longà que durabit ſaecula fama recens: Macte Vir ingenio, quem nil niſi viuida virtus Tangit & ex vero gloria vera bono. Sit tibi vita diu, necte, Vir docte, malignis, Inuolat tenebris illa, nec illa dies. Inuiolata tuos extrudat fama labores, Ad Coeli donec fidera ſerus eas. Det Deus opto tibi, Paſtor lectiſsime, longum Viuere, & inſulſos, ſternere Romulid as. Amoris ergo poſuit. G. F.

Ad Librum. I' Liber, Europae per ſingula Regna, per Vrbes: Lumen & in terris vndi que ſparge tuum. Lis tibi perpetua eſt, & Bella perennia tractas, Cùm que Dracone tibi pugna cruenta manet. Aſt caput abſciſſum eſt, eliſà que guttura Monſtri, Romà que iam fato concidit ipſa ſuo. Salue, optate Liber, ſalue, inſtructiſsime Codex, Hic tibi conueniens cella locùſ que datur. Huc ades, & praecede loco: tibi plurima debent, Villa, Domus, Campi, Paſcua, Rura, Nemus.

A Table of the Romiſh Merchandizes, ſet to ſale in the Popes Court at Rome, and the Prizes as they are rated at in this BOOKE. 1. ABſolutions, For Sinnes againſt the Law of God, namely, for Sacriledge. Chap. 1. 2. For reuealing of Confeſſion. Chap. 2. 3. For polluting and prophaning of Churches: as for lying with a Woman in the Church, or committing other enormious things. Chap. 3, 4. For Periurie. Chap. 4. 5. For Vſurie. Chap. 5. 6. For Simonie. Chap. 6. & 7, 7. For Murder, namely, for killing a Clergy-man. Ch. 8. 8. For him that kils his Father, Mother, or any other Lay-perſon. Chap. 9. 9. For ſtriking or wounding of a Clergy-man. Chap. 10. 10. For Ouer-laying of an Infant. Chap. 11. 11. For deſtroying of Infants in the Mothers Womb. C. 12. 12. For Whoredome, or keeping of Concubines. Ch. 13. 13. For deflowring of Virgins. Chap. 14. 14. For Inceſt; namely, 1. for him that lies with his Siſter, 2. for him that lies With his Mother, or any other of his carnall Kindred. Chap. 15. 15. For Robberies, or burning of Houſes. Chap. 16. 16. For Forgerie. Chap. 17. 17. For Falſe Witneſſe-bearing. Chap 18. 18. For Commutation of Vowes. Chap. 19. 19. An Abſolution and Diſpenſation for a man that hath, or deſires to haue two Wiues at once. Chap. 20.

THE RATES OF THE POPES CVSTOME-HOVSE. The firſt Part. 1. Abſolutions from ſinnes, againſt Gods Law.

CHAP. I. For Sacriledge. The Romiſh Text: beeing the very words of the Booke, as it was printed by themſelues, with the Popes authority, more then 100. yeeres agoe.

An Abſolution for a Lay-man that ſtole holy or conſecrated things out of a holy place, is rated or prized at 7. Groſſes.

An Abſolution for a Prieſt, who reſtores not to the Church the holy things he tooke away, is rated in like maner at 7. Groſſes.

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 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 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. The Romiſh Text.

An Abſolution for him that reueales another mans Confeſsion, is taxed at 7. Groſſes.

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, 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 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 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. The Romiſh Text.

An Abſolution for him who lyes with a Woman in the Church, and there commits other enormities, is rated at the price of 6. Groſſes

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 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 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 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, 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 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 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. The Romiſh Text.

An Abſolution for him that hath committed Periury, or hath wilfully, and falſly forſworne himſelfe, is rated at 6. Groſſes

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. The Romiſh Text.

An Abſolution for him that ſecretly practiſeth Vſury, is rated at 7. Groſſes.

An Abſolution for him that burieth an open, and notorious Vſurer in Chriſtian mans buriall, is rated at 8. Groſſes.

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 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. The Romiſh Text.

An Abſolution for a Lay-man, for the vice of Simonie, is rated at 6. Groſſes.

But if hee be a Prieſt 7. Groſſes.

But if a Monke bee guilty of that vice, then his Abſolution is rated at 8. Groſſes.

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 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. The Romiſh Text.

An Abſolution for him that Symoniacally enters into holy Orders, is rated at 4. Duc. & 4. Carlens.

And his Letters of Abſolution from the Simonie, at 16. Groſſes.

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 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. The Romiſh Text.

An Abſolution for a Lay-man, who kils any Clergy-man, or Prieſt, Regular, or Secular, Abbot or Pryer, or any vnder a Biſhop, is taxed at the price of 7. 8. or 9, Groſſes.

This is if the Offender bee preſent; for if hee be abſent, it is not ſo eaſily granted: For, ſuch muſt viſit the Sea Apoſtolicke, that is, they muſt perſonally appeare at Rome, vnleſſe he haue an vnconquerable impediment: But if that impediment be at any time remoued, then he muſt go thither where euer he dwels; yea, though he be a Monke. Nay, the ſame Law holds for women: But, if the impediment be perpetuall, then the rate is allowed, euen for the abſent.

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 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. The Romiſh Text.

An Abſolution for a Lay-man for murdering of a Lay-man, is rated at 5. Groſſes.

But if hee be a Clergy-man in any the loweſt Orders that is ſlaine 7. Groſſes.

And if he bee a Prieſt, that is, one that is promoted to all the holy Orders, then he muſt pay 8. Groſſes.

Alſo, an Abſolution for him that hath kild his Father, Mother, Wife, Siſter, or any other Kinſman, or Kinſ-woman, ſo they bee of the Laity, is rated at no more but 5. or 7. Groſſes.

And his Letters of Abſolution will coſt him 1. Duc. & 5. Carlens

But if the partie ſo ſlaine, bee a Clerke, a Prieſt, or Clergy-man, then the Murderer is bound by the Law, to go to Rome, or to viſit the Sea Apoſtolicke.

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 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. The Romiſh Text.

An Abſolution for laying violent hands vpon a Clergy-man, or a Religious man, if it be with effuſion of blood, is rated at the price of 9. Groſſes.

But if it bee without blood, then it coſts but 7. Groſſes.

But note heere, that if many haue their hands in this ſtriking, laming, maiming or killing; then (if the Letters of Abſolution be for particulars) for euery Offendor, there muſt be added 2. Groſſes a peece.

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 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. The Romiſh Text.

An Abſolution for the Husband and Wife, who find in the Morning, or when they awake, the Infant lying by them to be dead, is rated for either of them at 6. Groſſes.

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: 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. The Romiſh Text.

An Abſolution for the Husband who beates or ſtrikes his Wife being with Child, ſo as that thereupon ſhee comes before her time, and loſeth her Child, is rated at 6. Groſſes.

An Abſolution for a Woman, who being with Child, took medicinall drinke to deſtroy her Birth, or doth any other Act, whereby the Childe, being aliue in her Wombe, is deſtroyed, is taxed at the rate of 5. Groſſes.

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 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 as vncleane, and vnholy; nay, as a foule, ſinfull, and puniſhable fault, aboue Whoredome, and all Fornication.

CHAP. XIII. VVhoredome, or keeping of Concubines. The Romiſh Text.

An Abſolution for a Prieſt, or Clergieman that keepes a Concubine, as alſo his Diſpenſation to ſaue him from being Irregular, which by the generall, and Prouinciall Conſtitutions hee incurres, all this together, is rated at the price of 7. Groſſes.

And if a Layman will keep a Concubine, his Abſolution alſo will coſt him the ſame price, euen 7. Groſſes

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 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. 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 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, 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. The Romiſh Text.

An Abſolution for him that hath defiled, and defloured a Virgin, is rated at 6. Groſſes.

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. The Romiſh Text.

An Abſolution for him that lyeth with his God-mother, or with any woman that is of his bloud, or carnall kindred, and for him that lyes with his Siſter, or with his owne Mother, is taxed at 5. Groſſes.

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 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. The Romiſh Text.

An Abſolution for him that ſpoyles or robs another, or burnes his Neighbours Houſes, is rated at 7. or 8. Groſſes.

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 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. The Romiſh Text.

An Abſolution for him that forgeth falſe Letters teſtimoniall, and for ſuch as bee the Witneſſes to ſuch forged Letters, is rated at 7. Groſſes

And for him that forgeth any Writs of the Office of the Penitentiary, at 8. Groſſes.

And for him that forgeth Letters of Priuiledge, at 16. Groſſes.

And for him that forgeth the Popes hand, or Letters Apoſtolicall, at 18. Groſſes

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 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. The Romiſh Text.

An Abſolution for him who in a criminall cauſe takes a falſe Oath, is rated at 6. Groſſes.

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. The Romiſh Text.

For a man to haue leaue to change his Vow, will coſt him 10 Groſſes

For a Lay-man to change his Vow of going to Rome, to viſit the Apoſtolicall Churches, 12. Groſſes

For a Prince who vowed to viſit the Sepulchre, 20. Groſſes

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 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. The Romiſh Text.

An Abſolution, and Diſpenſation for him who hauing one Wife abſent, or that went from him, and hearing her to be dead, marrieth another: but ſhe prouing to bee aliue, hee notwithſtanding deſireth to keepe, and liue with the latter, and to haue his Children made Legitimate, his Diſpenſation will coſt him 10. Groſſes.

And the Clarke, or Writer muſt haue 7. Groſſes.

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. 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 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.

FINIS.

THE RATES OF THE POPES CVSTOME-HOVSE. THE SECOND PART. WHICH IS, OF TRANSGRESSIONS AGAINST LAWES PARTLY Diuine; but for the moſt part ECCLESIASTICALL.

printer's device of George Purslowe, featuring an old man standing by an olive tree (McKerrow 311) NOLI ALTVM SAPERE

LONDON: Printed by George Purſlow, for Iohn White, and are to bee ſold at his Shop in Little-Brittaine, at the Signe of the Holy Lambe, neere St. Buttolphs Church. 1625.

CHAP. I. Abſolutions for Tranſgreſsions againſt Lawes, partly Diuine; but for the moſt part Eccleſiaſticall. The Romiſh Text.

An Abſolution for him that takes two holy Orders in one day, is rated at 27. Groſſes

2. For him who celebrateth the ſeruice of any order which he hath not taken 27. Groſſ.

3. For him that procures himſelfe to bee promoted to a fained title, that is, to ſuch or ſuch a benefice, when indeed hee hath none; if he confirme it with a falſe oath, or by falſe witneſſe, will coſt him 33. Groſſ.

And Pope Iulius the Second would ouer and aboue haue a good compoſition of them that were thus ordained.

4. For him that is ordained without Letters diſmiſſory from his owne Ordinary, is rated at 19. Groſſ.

5. But if he haue any benefices, and would hold them, it will then coſt him no leſſe then 38. Groſſ.

An Abſolution for a King, for going to the holy Sepulchre without a Licence 100. Groſſ.

Engliſh Obſeruations.

HItherto haue we ſeene how the Lawes of God are regarded at Rome, and their tranſgreſsions puniſhed: Now follow the Offences, which 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 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 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. The Romiſh Text.

A Diſpenſation for a Baſtard to enter all holy Orders, and to take a Benefice with Cure, will coſt 12. Groſſes

And to haue two Benefices compatible, will coſt him 2. Ducats 4. Carlens.

But if he will haue three Benefices, then he muſt pay 4. Duc. 4. Carl.

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 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, 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 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. The Romiſh Text.

A Diſpenſation for one to marry in the 4. Degree of Conſanguinity, comes to 17. Groſſes.

And in the third degree, to 27. Groſſes.

But he muſt alwaies in this caſe compound with the Datary (that is, with one of the high Officers of the Apoſtolicall Chamber; or at leaſt, with the Keeper of the Popes priuie Purſe) which generally comes to 4. Duc. 1. Gr.

A Diſpenſation for the ſecond degree of Affinity, comes to 7. Du. 5. Gr

But another Booke of Rates, called the Rates of the Chancerie, ſaith that it will coſt ordinarily 60. Groſſes.

And that moreouer there muſt bee a Compoſition with the Datary, which riſeth oft-times to 300. Groſſes, and ſometimes to 4. 5. and 600. according to the quality of the perſons.

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 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. The Romiſh Text.

Alſo the holy Penitentiary Apoſtolicall, hath power to diſpenſe in the Court of Conſcience, for one to marry in the firſt degree of Affinity, but then the Diſpenſation will coſt 9. Du. 6. Gr.

And a Diſpenſation to marry her with whom one hath ſpeciall Kindred, will coſt 60. Groſſes

And let Proctors, and Sollicitors obſerue, that theſe fauors, and Diſpenſations, in matters Matrimoniall, vſe not to bee granted to the poorer ſort, becauſe they want wherewith to pay for them

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 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 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, 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. The Romiſh Text.

A Diſpenſation, that one excommunicate, or that is a Murtherer; or for a man, or woman that are found hanged, that they may be buryed in Chriſtian buriall, comes to 1. Duc. 9. Carl. 6. Groſſes.

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 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. The Romiſh Text.

A Diſpenſation for one that entred into his Benefice by Simony, that hee may notwithſtanding ſtill retaine the ſame: his Diſpenſation will coſt him 6. Ducats.

But if he haue receiued any profits of the liuing, he muſt for them compound with the Datarie.

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 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. The Romiſh Text.

A Diſpenſation for one vnder age to enter all holy Orders, yea to be made Prieſt, will amount to 33. Groſſes.

Alſo that he may be ordained of any Biſhop, will coſt him 33. Groſſes more.

And to bee ordained at any time of the yeere, will be no leſse then 54. Groſſes.

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 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 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. The Romiſh Text.

A Licence to eate fleſh, butter, egges and white meates in Lent, and other faſting dayes or prohibited times, is rated at 7. Groſſes.

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 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. The Romiſh Text.

A Licence or Faculty, that a King or a Queene ſhal enioy ſuch Indulgences, as if they went to Rome, will coſt 200. Groſſ.

A Licence for a Queene to adopt a Child, is rated at 4000. Groſſ.

That a King or a Prince may exact Contributions of the Clergie, will coſt 50. Groſſ.

If the Contribution ariſe to 100000. Florens, then for the firſt 1000. 5. Groſſ.

And for euery other Floren, 1. Groſſ.

That a King, vpon Chriſtmas day morning, may cauſe a naked ſword to bee borne before him, as it is before the Pope, 150. Groſſ.

That hee who preacheth before a King, may giue an Indulgence to all that heare him 12. Groſſes.

That a Noble-man may goe into a Monaſtery with a certaine number of followers 12. Groſſes.

That hee may receiue the Sacraments, or be buried in a Church interdicted 30. Groſſes.

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 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 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. The Romiſh Text.

A Licence to found an Hoſpital, is taxed at 16. Gr.

To found a Chappell, at 16. Gr.

To erect a Church Parochiall 20. Gr.

A Church Collegiate 40. Gr.

A Cathedrall Church 50. Gr.

To found a Deanry in the ſame 20. Gr.

A Conouray, or a Prebend 16. Gr.

To erect an Vniuerſity, is rated at 150. Gr.

To haue leaue to tranſlate it from one place to another, will coſt 60. Gr.

To make a Citie of a Towne, and therein to erect a Biſhops Sea, will coſt 1000. Gr.

That a Towne may haue a Schoole kept in the Pariſh-Church, will coſt 30. Gr.

That a City may coyne Money 500. Gr.

That a Towne which hath vſed greene Waxe in their Seale, may vſe red 50. Gr.

A Licence for a Lay-man to chooſe his Confeſſor, will coſt 10. Gr.

To marry in times prohibited 10. Gr.

To eate fleſh in times forbidden 16. Gr.

Not to be tyed to Faſting-dayes 16. Gr.

To haue a portable Altar 10. Gr.

To haue Maſse in a place interdicted 10. Gr.

Leaue to goe into a Nunnery alone 12. Gr.

To haue leaue to diuide a dead body into two, to be buried in two places, will coſt 12. Gr.

That during the interdict of a Towne, the Officers may haue Maſse, and Seruice in a Chappell, will coſt 50. Gr.

That a Towne may haue power to take out of the Church them that take Sanctuarie therein 60. Gr.

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 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 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, 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, 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 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 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; 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. The Romiſh Text.

A Licence for a Prieſt to ſay Maſſe in any place, is rated at 27. Groſſes.

A Licence for a Biſhop to viſit, 40. Groſſes.

To take to himſelfe a yeeres proffits of euery vacant Benefice for 3. yeeres. 50. Groſſ.

To exerciſe Epiſcopall Iuriſdiction out of his Dioceſſe, 30. or 40. Groſſes.

To haue leaue to exact a Subſidie, or a Beneuolence of his Clergie, 20. Groſſ.

A Faculty to abſolue all Delinquents, and to diſpence for Irregularity. 40. Groſſ.

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 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 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 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 wth 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 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, 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. The Romiſh Text.

An Indulgence, for an Hoſpitall or Chappell, which Indulgence is to laſt for one yeare, will coſt 16. Gr.

For two yeeres, 20. Gr.

For three yeeres, 24. Gr.

For foure yeeres, 30. Gr.

For fiue yeeres, 40. Gr.

For ſeauen yeeres. 50. Gr.

An Indulgence for remiſſion of the third, part of ones ſinnes, 100. Groſſ.

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, 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 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 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 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 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 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 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 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 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 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; 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 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 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 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 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 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 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 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 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. The Romiſh Text.

An Exemption of a Monaſtery of Friers Minors, from the Iuriſdiction of their Prouinciall, will coſt 30. Groſſ.

To bee exempted from the Iuriſdiction of the Biſhop during his time, will coſt 50. Groſſ.

And if the Abbot will haue withall, a Licence to weare a Miter, it muſt coſt him, ſaith Iohn the 22, 100. Groſſ.

Of a Biſhop, frō the Iuriſdiction of his Metropolitan during his life, is rated at 50. Groſſ.

Of a Parochiall Church from the Biſhops Iuriſdiction, 20. Groſſ.

Of the Parſon of a Pariſh, from the power of his Ordinary, during a ſuite, is rated at 20. Groſſ.

Of an Hoſpitall, from payment of Subſidie, 20. Groſſ.

Of a Towne from the payment of any Impoſitions, 60. Groſſ.

Of a priuate perſon for the ſame 30. Groſſ.

Alſo in the Rate-booke of Pope Iohn the 22. there is found an exemption of a Monaſtery, & the Couent, taxed at 300. Groſſ.

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, 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 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 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, 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.

Heu Romae nunc ſolae pecunia regnat.

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 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.

FINIS.