A MITTIMUS TO THE JUBILEE AT ROME: OR, THE RATES OF THE Pope's CUSTOMHOUSE. Sent To the POPE, as a New-yeeres-gift from ENGLAND, this Year of JUBILE, 1625. And faithfully published out of the old Latin Copy, with Observations upon the Romish Text, By WILLIAM CRASHAW, Bachelor of Divinity, and Pastor at Whitechapel. LONDON: Printed by G. P. for john White, and are to be sold at his Shop, at the Sign of the Holy-Lambe, in Little-Brittaine, near Aldersgate-Street, MDCXXV. TO THE ENGLISH READER, whether Protestant, or Papist, be he a true Catholic, or a Roman. An Advertisement to help his Understanding in the reading of this strange Book. I Hope, the learned will give me leave to inform the less skilful Readers, (such especially as have been unacquainted in the Pope's proceed and Romish Markets) in some particulars, wherein otherwise they can hardly satisfy themselves. Object. As first, it will be objected by them that maintain their own Religion, or rather Romish faction, by such tricks, that all this is but counterfeit, and falsely fathered upon them, to their disgrace. Answer. But hereto I answer: First, the Original Book in Latin, out of which this is taken and translated is their own, and none of ours, and printed amongst themselves at Paris more than an hundreth years ago, being first made, and printed at Rome, in the days of Pope Leo the Tenth, and the Book itself remains in a public Library ready ever to be showed for the justification of our sincere dealing herein, and the satisfaction of all such as shall make doubt thereof. This evidence is true, and dare abide the Test; yet for further clearing of the truth, take one more, against which the very enemies shall not except. Know therefore (good Reader) that howsoever this Book past currant, and relished well enough in Rome and Italy; yet, when it came into France, it tasted not so well, but contrariwise, was so harsh, and unpleasant, nay, so loathsome and odious to them who had any sense of sin, or sparks of Gods fear in them, as (though they were otherwise Papists) yet they cried, shame upon this Book and upon 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 he died, and designed also to be a Cardinal, (but as one writes, he was too good, as John de la Casa was too bad, Thnanus Hist. Lib. 16. ad An. 1555. and so both of them missed the red Hat) Espencaeus. I say, was both so honest, and so hardy, as not only publicly in the Pulpit, but even in private, to reprove this shameless Strumpet, by laying open to the world's view, the vileness, & villainy of this Book: whose very words, because they speak home to the Point, and contain a most excellent and irrefragable evidence for the truth & the true Church, and worthy to be kept as a never-dying witness against the Whore of Babylon, and her spiritual abominations, I hold well worthy to be here inserted; the rather, seeing since the jesuites prevailed to abuse the World, those worthy Commentaries of Espencaeus, that formerly were so frequent in learned men's hands, are now so sought and snatched up every where and burnt, by those wily Inquisitors, as they are now very hard to come by. Thus then speaks this Popish, yet honest Bishop in his learned Commentaries upon Titus, having cried out upon the horrible abuses reigning in the Court of Rome, especially, the setting to sale of all sorts of Sins; he proceedeth, and saith: Ipsa Verba 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 hodieque ut olim venalis, Taxa Camerae, seu Cancellariae Apostolicae inscriptus, in quo plus scelerum discas licèt, quàm in omnibus omnium vitiorum Summistis, & 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 tamque foedorum, tamque horrendorum scelerum, velut judicem, adeo infamem, ut non putem in Germania, Helvetia, & ubicunque à Romana sede defectum est, opus prostare maiore huius scandalo, & adeo tamen non supprimitur ab Ecclesiae Romanae favissoribus, ut tantorum ac talium facinorum licentiae ac impunitates, in facultatibus Legatorum illine tunc venientium bona ex parte innoventur atque confirmentur, adversus (si Deo placet) quaecunque fatalia restituendo, ac etiam quoscunque Spurios, Manseres, Bastardos, ex quocunque illicito coitu, etc. Cum his qui se per adulterium polluerint ut connubere possint, Periuros, Simoniacos, Falsarios, item Raptores Vsurarios, Schismoticos, Hereticos, sed ad cor reuersos, non absoluendi tantùm, sed ad ordines, honores, dignitates & beneficia quaecunque, quotcunque qualicunque dispensandi homicidasquoque (sed casuales seu involuntarios, nam nec voluntarios quidem excepit Taxa superior) Presbytericidas, Patricidas, Matricidas, Fratriecidas, Sororicidas, Vxoricidas, Infanticidas, Venisicas, Jneantatrices, Concubinarios, Adulteros, Incestos cum Affimbus, aut Consanguineis, denique contra naturam cum Brutis, etc. Habeat iam Roma pudorem, & tam nullius frontis criminum omne genus Catalogum prostituere desinat, etc. The Words of Espencaeus in English. or, the same in effect. LEet all this be held feigned, & falsely charged upon us by the Lutherans, were it not that the Book itself being come from Rome, is openly set to sale, and as the Poet saith, even like a Strumpet offers itself to all that will but pay the price, being here publicly imprinted, and every where vendible, as well at this day as in former times, and bears this shameless Title, The Tax, or the Rates of the Chamber, and Chancery Apostolical. A Book, wherein (if thou couldst not) thou mightst learn to sin; and he that is so minded, may come to the knowledge of more wickedness, than was yet ever discovered in all the Summists, and Summaries of Vices that be in the World: And for all those sins, there is offered, to all that will pay for it, Absolution for what they have done; and to many Licence for what they shall do. 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 than marvel, that in the time of this dangerous Schism, when so many fall daily from the Church, so shameful a Book should not be suppressed, which is no better than a very Index pointing men the way to the most foul and hateful sins: so as, I am persuaded there was never set out in Germany, Switzerland, nor among any of our enemies that be fallen from us, any Book that ever bred more scandal, or did more hurt to the Roman Church. And yet so fare is it from being suppressed at Rome, by our great Statesmen 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 Legates that be sent from thence to us, who have power not only to legitimate all kind of Bastards, of never so damnable copulations, and to give leave even for Adulterers to marry, but to dispense even with Forgery, Simony, Perjury, Robbery, Schism, Heresy, and not only to absolve them from the Sin, but to enable them to be capable of benefices, dignities, & honours: nay, to absolve Murderers, (& one book excepts not so much as the villain that shall wilfully kill his own Father or Mother, Wife or Child) nay keepers of Whores, violaters of Virgins, Adulterers, Incestuous even in the nearest blood, nay sins against Nature, and not to be named, even with beasts, etc. O Rome, blush at these abominations, and cease for shame to prostitute thyself thus in the sight of friends, and enemies, etc. And thus writes not Luther, nor Caluin those Arch-heretiques, nor male-contented Erasmus, (for so they style them) nor any of ours, but Espencaeus a Sorbonist, a Papist, and every way their own, save only for his honesty: Of whom, not only Thuanus Bechellius, and other indifferent, and moderate: But even Possevine the jesuite, and Genebrard that rough and bitter Papist, gives most honourable testimony. And lest it might be objected that this Espencaeus, being a Frenchman, spoke partially, as one infected with the old jealousy, or emulation that hath been 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 fair dealing, and sincere intention to do right; take another testimony touching this book, out of Guicciardine an Italian, nay a Florentine, even the Countryman of that Pope in whose time this Book was written: A learned and judicious 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 decorum voluptatibus deditus à bellis, penitus alienus esse debere videbatur: huc accedebat quod, cum in eius animo tanta magnificentia & splendor inesset, ut 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 brevissimo temporis spatio, gazam ab Iulio cumulatam, incredibili profusione exhauserat, verum etiam cum ex ijs quae in curia expediuntur, multisque novis & ad pecuniam emungendam excogitatis, ingentem auri copiam cumulâsset, adeo profuisse sumptus fecerat, ut subinde novas rationes quibus immanes illos sumptus, quos non modo continenter faciebat, verum etiam augebat, sustinere posset, excogitare cogeretur, etc. The same in English. POpe Leo the x. being given by nature to ease and pleasure, and much more by the great licentiousness that bears sway in the Papacy, would trouble himself with no business, but spend the whole day in music, mirth, sports and pastimes, amongst witty fellows, and jesters, and beyond all decorum was drenched and drowned in voluptuousness: And moreover, was of so stately a mind and carriage, and so magnificent in all things, as though he had descended by many degrees, from the greatest and most illustrious Kings of Europe: Neither kept he any measure, nor practised any discretion in his gifts and bounties: so as in short time he had not only foolishly exhausted, and shamefully wasted the great treasures his Predecessor julius left him, but also gathered great sums, by all the businesses expedited in the Court of Rome. Nor contented with the old, he had them who daily devized him new tricks, and ways to bring in money. Insomuch, as in his time an incredible mass of Gold was gathered, or rather scraped up, yet was all this too little, for money came not in so fast as he found vents and means to spend it, so as, to maintain his charge (and satisfy his new pleasures and occasions of expense which he also daily devised) he was even forced still to excogitate, and by fit instruments to find out new ways and means to bring in money into his always filling, and yet always 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 we dare put this issue to trial, to a jury of any indifferent men in the World, whether this Book be counterfeit by us, or rather the Popes own brood, even the true and undoubted child if not of the Church, yet of the Court of Rome. And if either travellers may be trusted, or books believed that speak and write of the Pope and Court of Rome, it so kindly shows the House it came of, as they cannot for shame deny it, or so much as doubt it to be their own: for never was Bastard more like the father, than this resembles the manners, disposition, custom, and complexion of the Court of Rome. And this (good Reader) is the first thing I desire to clear to thy understanding, before thou take in hand the reading of this Book. Another matter whereof I would inform the Reader, is touching the meaning of those offices or Courts at Rome, which are so often mentioned in this Book: Namely, the Chancery, the Chamber, the Penitentiary, and the Datary. The Chancery, is the highest office in the Pope's Court, The Pope's Vicechancellor. and his Vicechancellor is the first, and immediate officer next himself, and is called Vicechancellor, not Chancellor, because by the Pope's presumptuous Law, God and he, have but one, and the same Consistory, or Chancery, whereof (say they) only the Pope himself is Chancellor; And because they make him God's Chancellor, therefore the other is but his Vicechancellor. This office, as it is of supreme authority, so it is of mighty revenues, but was of much more, when England, and other Nations, were under the Pope's command, for his Writ (for matters Ecclesiastical) went as familiarly into every Nation as our Chancery of England sends into every Shire. Under him are many great officers, & under them an incredible number of inferior officers, who are all fed, and maintained by the multitude of suits, and Suitors from all parts of the Popish world, who come thither like foolish wand'ring Sheep, and leave their fleeces behind them there. The Pope's Chamberlain. The next Officer in the Romish Court, is his Chamberlain, whose proper duty is, to look to the Pope's Revenue, both for his constant Rents, and his casual come in: and is called Chamberlain of the Apostolical Chamber, or a Chamber in the Pope's Palace, where that Court is kept, and in our English, it may not unfitly be called, the Pope's Chequer, or his Chequer Chamber: This is also daily filled with suitors, for as their Writs, or Letters, are dispatched in the Chancery, so their sins, and other Rates, or payments they be taxed at, are paid into this Chamber; and there be also many things expedited in this Court, which come not in the Chancery; for they have at Rome mille nocendi arts: unsearchable devices to bring in money, and ways past finding out. Under him, first, the Pope's Procurator general, than the Receiver general, the Auditor of the Chamber, the College of Apostolical Secretaries, who dispatch the affairs of Kings, Princes, Commonwealths, free Atates Cities, Cardinals that be absent, and Bishops: Here be also the Summists, the Protonotaries, called of old time, Regionaries of the seven Regions, or ancient Parishes of Rome, whereunto they were assigned, but now they be without number. These go in habit little differing from Cardinals. Then follow the Auditors of the Wheel, so called, for that they sit round, and of old time had power to hear, and examine only, but now have to determine also: All these being under the Chamberlain, are mighty Offices, and have infinite number of other subordinate to them; for from this Court, or some branches of it, proceed all those writs that are called the Pope's Brenes, which passed of old time under Lead, 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 hooks & crooks to work 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 be any such thing as Conscience left in Rome: For the Chancery there, is properly their Court of justice, but cases of Conscience belong to the Penitentiary, where sinners and offenders, of tender troubled Consciences, should, upon their Confession, and discovery of their hearts, receive direction and consolation. This was certainly of old an excellent Institution, and of most necessary use in the Church, had it been preserved in the ancient integrity: but the old, holy, and spiritual use thereof, as all other parts, and points of true holiness, was long ago lost at Rome, and for many ages hath been wholly perverted to the ensnaring, & seducing of simple souls, to the distracting & troubling of tender Consciences, to the discovering of the secret intentions of Kings, Princes, and great Persons, and to the raking in of millions of money into the Pope's 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, devotion and true holiness, is now turned into one of the chief Stratagems, and one of the principal pieces of profane and carnal policy that was yet ever practised in any State of the world. The Grand Penitentiary is the Pope himself, and so indeed he ought to be, if he knew himself, and so he was of old time, whilst any goodness and honesty remained amongst them: But of later times, since they grew to be so great in the world, and so poor in grace, he hath designed that office unto some Cardinal, whom they call the Mayor Penitentiarius, unto whom, and whose Court, there is resort of all sorts of people, to whom lie Appeals from all places, in all cases of Conscience, and from whom there is none: And no marvel though he ever confer this place upon a prime Cardinal, and one of his own kindred, and chief Minions, for it is of mighty power, and profit. Under this great Penitentiary, are many subordinate, as first, his Vicar general, that sits in St. Peter's Church in the Vatican: The next in St. john's Church in the Lateran: Another in St. Mary's, and so in all the 7. great Churches of Rome, and under them they have their Vicars and Deputies in all the Churches of Rome, and all the Confessors that be in every Parish over all the Popish world. The Office or Court of the grand Penitentiary, hath beside many other great Officers, no fewer than four and twenty Proctors for the expediting of causes, and bringing in of money the more artificially, which is now the high and Sovereign end of all the policies, practices, and Religion at Rome. These three great Officers be always Cardinals. The fourth and last of the Offices mentioned in this Book, is the Datary, touching which I confess I cannot give 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. It's probably thought he is as it were the Pope's Almoner, as the word datary may seem to import. Others think that the Activo signification of giving to the Pope, which happily it bore of old, is of late times turned into the Passive, and signifies now the bearer of his privy Purse. But by that that is often mentioned in this book, if this Officer be his Almoner, it were more credit for him to give his Alms out of better gotten goods; and if he be the bearer of his privy Purse, it is a shame for him to fill it by such means: for, of the foulest and most exorbitant Dispensations, it is said, that besides the other Fees, he must in such or such a case compound also with the Datary. For the Conclusion, thus much for thy satisfaction (good Reader) who neither haste been, nor intendest to go to Rome, nor canst inform thyself by Reading: For the learned, they may, as cheap as I, know this and more, out of the Authors that have written hereof, as namely: Syntag. Juris Petri Gregorij. Tom. 2. lib. 15. cap. 42. Gomerius in Prooem. ad reg. Cancel. Octau. Vostrius de Aula Rom. lib. 1. Cassanci. catal. gloriae mundi. part. 4. consid. 29. Gomerius de officialibus Rom. Curiae. Moscovius de Mayest. militantis Ecclesiae. Rebuffus. Praxis beneficiorum. Navarri Consil. Tom. 1. lib. 3. de praeb. & alibi. A Caution or direction to all Readers, touching these Roman COINS. I Confess (good Reader) that neither of myself, nor by reading, nor hitherto by any help of conference, can I sufficiently inform thee in the true and certain value of these Roman Coins, the Gross, the Carlen, the julio, the Quatrine, the Ducat, and the Floren: yet thus fare I dare assure thee for truth, partly out of this book and others of theirs, and partly by relation of Merchants, that a Gross and a Carlen is of the same value, and so be also the Ducat and the Floren: That the julio is of the value of our vi. d. and the Ducat being ten julioes, is v. s. of our money. Again, ten Quadrins go to make one julio, and thirty to one Carlen or Grosse: so as a Gross appears to be no more but xviij. d. of our money. By thus much light, thou mayst clearly see, that whereas (for example) he that lies with his Mother, must pay for his Absolution 5. Grosses, that amounts in our money to seven. s. vj. d. And for the keeping of a Concubine, being 7. Grosses, the English price must needs be x. s. vj. d. And so of all the rest. In this, and whatever else I have written touching this business, and this Book, I say no more, but shall hearty thank him that can inform me better. — Tu qui novisti rectius istis Candidus imperti, qui non His utere mecum. The Authors alleged, or otherways made use of in the Notes, or Observations upon this Book. CL. Espencaei Comment. in Titum Paris. 1567. Laur. Bochelli Decret. Eccles. Gallic. Par. 1613. Aug. Thuani Historia Pet. Gregorij Syntagma juris utriusque Anton. Possevini, 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. Navarri Consilia, Romae Pet. Andreas Gambarus, de Officio & authoritate Legati à latere Ad Authorem huius Translationis, et Commentarij in eandem. MVlti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ut maneant, nil quàm sine ment 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, famamque 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 jussa trement manu, Vsque tuum in toto nomen celebrabitur Orbe, Longàque durabit saecula fama recens: Macte Vir ingenio, quem nil nisi vivida 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 Vivere, & insulsos, sternere Romulid as. Amoris ergo posuit. G. F. Ad Librum. I' Liber, Europae per singula Regna, per Vrbes: Lumen & in terris undique sparge tuum. Lis tibi perpetua est, & Bella perennia tractas, Cùmque Dracone tibi pugna cruenta manet. Ast caput abscissum est, elisàque guttura Monstri, Romàque iam fato concidit ipsa suo. Salue, optate Liber, salue, instructissime Codex, Hic tibi conveniens cella locùsque 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 Pope's Court at Rome, and the Prizes as they are rated at in this BOOK. 1. ABsolutions, For Sins against the Law of God, namely, for Sacrilege. Chap. 1. 2. For revealing of Confession. Chap. 2. 3. For polluting and profaning of Churches: as for lying with a Woman in the Church, or committing other enormous things. Chap. 3, 4. For Perjury. Chap. 4. 5. For Usury. Chap. 5. 6. For Simony. Chap. 6. & 7, 7. For Murder, namely, for killing a Clergyman. Ch. 8. 8. For him that kills his Father, Mother, or any other Lay-person. Chap. 9 9 For striking or wounding of a Clergyman. Chap. 10. 10. For Ouerlaying of an Infant. Chap. 11. 11. For destroying of Infants in the Mother's Womb. C. 12. 12. For Whoredom, or keeping of Concubines. Ch. 13. 13. For deflowering 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 carnal Kindred. Chap. 15. 15. For Robberies, or burning of Houses. Chap. 16. 16. For Forgery. Chap. 17. 17. For False witness-bearing. Chap 18. 18. For Commutation of Vows. Chap. 19 19 An Absolution and Dispensation for a man that hath, or desires to have two Wives at once. Chap. 20. THE RATES OF THE POPE'S CUSTOMHOUSE. The first Part. 1. Absolutions from sins, against Gods Law. CHAP. I. For Sacrilege. The Romish Text: being the very words of the Book, as it was printed by themselves, with the Pope's authority, more than 100 years ago. An Absolution for a Layman 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 took away, is rated in like manner at 7. Grosses. English Observations upon this Romish Text. SACRILEGE, (say the Schoolmen and the Canonists) is either against holy persons, or places, or things that be 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 soul sin, and punishable in the highest degree, not only by God's Law, but even by the light of nature, and the ancient Canon Laws: By one Law he is deprived of his living; by another, made incapable to take any more; by another, made infamous; by another, given over to the secular power, and so to death. But all these are nothing if they stand in the Pope's way, especially either of his prerogative, or his purse: for his power must never be limited, and his purse must ever be filled, and all Laws must be laid flat, and trodden in the dust, to maintain his power, pomp, and pride. judge here (good Reader) what cause Espencaeus the Frenchman, and Guicciardine the Italian had to cry out upon him as they did for this Book. Again: These be the men that hold us Protestants no better than Heretics, Hogs, and Dogs, and say we have no Religion, no devotion, no holiness, nor respect of holy things amongst us. But GOD knows, yea the world itself will testify for us, that Sacrilege with us, is not only held a mortal and capital sin in the Court of Conscience before God, Anno 1. E. 6. cap. 12. but also punished with no less than death in our exterior Courts of justice: And that with so great severity, as some helps of life allowed by our Laws to other Felons, are utterly denied to the Churchrobber. * In Saint Andrew's in Holborn, the common Prayer-book was stolen; and the Felon was condemned for it. And some have died in our times for things of small value, only because it was Sacrilege. Therefore how great wrong they do us, thus to censure us, and how unjustly they challenge to themselves to be the only holy Church, let God and his Angels, and all good men judge betwixt us; seeing with them, 7. Grosses will suffice for Sacrilege, which among us is ever punished with no less than death. And if a Priest may steal the goods of the Church, and then be absolved for 7. Grosses, when happily he hath sacrilegiously stolen more near to 700. we must needs say with Espencaeus, that a tolerable man may by this book learn to be naught; and an ill man, to be much worse. CHAP. II. For revealing of Confession. The Romish Text. An Absolution for him that reveals another man's Confession, is taxed at 7. Grosses. English Observations. TOuching Confession to Man, howsoever God's Church knows no reason to enjoin it to be practised by all Christians, as is the Popish Auricular Confession, because it's simply necessary to salvation, to confess to God, but to man not so: Yet our Church, and Doctrine not only allow, but advice, and exhort all men to use it even to man for their consolation, or direction when they find cause. And we deny not but it may be of great use, and hath ever been practised in God's true Church by such as tendered the quiet state of their own souls. And we doubt not but many do grievously burden their consciences, and carry sore troubled and full heavy hearts about them, because they do not open their minds, and discover the spiritual state of their souls unto their godly Pastors whose duty by our Doctrine, is not only readily, lovingly, and patiently to hear them, but with all his power and best skill, to direct, advice, and comfort them, and most faithfully to keep secret whatsoever is thus in confession made known to them as Ministers of God, especially if it be a blemish to the party confessing: unless either the penitent give him leave to discover it, or that it be a matter of blood, or some enormous evil to be committed: for prevention whereof it may and aught: yet with great caution, and discretion be discovered to the Magistrate. Now the Romish Church makes use of this, as one of her principal stratagems whereby to know the hearts, and dispositions of all men and women, especially the Princes, and great Ones of this world: And howsoever to bring them on the better to confess freely, and fully, they make a show that the Seal of Confession is not to be violated, but most strictly and sacredly to be observed, yet this strictness they keep in their own power (like St. Wilfrids' Needle) to enlarge or restrain at their pleasure, or as shall make for the good of the Catholic cause. Therefore on the one side, when it makes for them, the Popes, and Popish Princes have by the Conduit of confession been made privy to the purposes of such great Princes, as walking in their simplicity, did freely impart their minds to their Confessors, who like good souls little feared any false measures in so holy a business as Confession: And on the other side, when it makes against them to open it, than the Seal is sacred, and then all the world must perish rather than it be violated. And thereupon * Delrio disquis mag. 〈◊〉. 3. ●i●. C●a● 1. Sect. 2. Delrio the Spanish jesuite concludes, that Garnet having knowledge of the Powder-treason in Confession long before the execution, was bound to conceal it, and so suffer it to come to pass, not caring though it concerned the King's life, and all his Issue, and thousands with them, and the safety of the whole Kingdom. Thus can they fight on both sides: And by these means no marvel if their Kingdom have stood so long, and if they do such strange things as they do daily. And here let the world consider and wisely observe, 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 have many apt Instruments especially the jesuits and Capuchins, and so many fit Engines, with this two-handed sword of Auricular Confession? And to show how little they care for the keeping safe of this Seal when they list to break it; it appears, in that the jesuites (who be the refined Papists) are in many places almost the sole Confessors: So as it was complained of in France that the Confessionall places of Parishes were left desert, and those of the jesuites so thronged, as one could hardly have a room there. And what use they make of it, and how safely they keep it, is manifest by the Register found at Venice upon their late expulsion, wherein they carefully recorded the secret Confessions of all great persons, and so most wickedly made use of such things to their wicked ends, as in all honesty ought to have been either buried in oblivion, or at least suppressed in silence. And if there were no record in the world to this purpose, there needs no more evidence than this which is their own, even the price of his absolution, who either by drunkenness, or carelessness, or corruption, or upon any other knavish ground haps to reveal it: which seeing it is so far their own, as they little thought we should ever have known it, it concerns us the more to make much of it. For it may give us, and the world good cause to wonder at their wickedness, and hateful hypocrisy, so seriously to commend to the people, as a sacred, & holy matter, that Confession which themselves account of so lightly and so slightly, as that the Absolution for the breach of it, shall cost the Villain but 7. Grosses, who rather deserved 7. Halters. And howsoever these Censorious Pharises disgrace, and disparage us; yet I dare say, that Minister amongst us, who should so far forget himself, and the honour of his Calling, as to discover the secret Confession of any Penitent, who poured out his soul into his bosom, should be so far from passing with the lean punishment of 7 Grosses, as he would rather be judged unworthy of his place, and held hateful amongst his fellows, and unfit for the society not only of Christians, but even of civil men. CHAP. III. For polluting and profaning of Churches. The Romish Text. An Absolution for him who lies with a Woman in the Church, and there commits other enormities, is rated at the price of 6. Grosses English Observations. ALl Christians; nay, most of the Heathen, know how sacred places the Churches and Temples be: 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 severed and separated from ordinary uses, and much more from filthy and profane employments. Therefore, howsoever our Religion knows, that Churches are not inherently holy in themselves; nor Typically, as was the Temple at jerusalem; nor have 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 useth them not for God's worship till they be so set apart by solemn Consecration: And being so consecrated, commands to keep them clean, and in comely manner and measure to adorn them, and allows them not to be employed to any other uses at other times, even when God is not actually worshipped in them. Therefore, it forbids not only the keeping of Markets, Sessions, Courts, Feasts, and much more of Plays in the Churches, which was usual in the times of Popery; but even of Schools, and Parish-meetings, except in some outside, or with certain limitations: And the least abuse or profaning of our Churches is severely punished amongst us, not only by our Ecclesiastical Censures, but our Temporal Laws. We therefore wonder at the Romish Church, who punish so slightly such great and enormous profanations 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 local inherent holiness to Churches than we do. But hereby, as in many other things, appears their palpable Hypocrisy; for, if they be so holy, or they in their Consciences hold them so holy, as they pretend; why then make they no more account to have them so filthily abused, and punish it less than we do? Indeed, I know no express Law we have, nor no punishment specified for him that shall be so bold and beastly as lie with a Woman in the Church; for to that we shall answer, as did the famous Lawgiver, Who can commit so foul a sin; seeing, as Saint Paul saith, Have ye not Houses to eat and drink in, 1. Cor. 11.22. & c? So, much more may we say in this case, Have ye not Houses, etc. How therefore can a man be so monstrous to do that in God's House, which a civil man would be ashamed to offer in his Neighbour's house? But if any should be found amongst us, that should dare to do so bold and beastly a part, I dare say, he should either dye without pity, or live with such shame and hatred, as he had better have died. And, as for our own parts, we suppose we may truly say; that since the reformation of Religion, such a Sinner hath not been heard of in our Nation. So we are both much sorry, and more ashamed, that so foul and vile a thing should be so common & ordinary amongst the Papists, seeing they pass under the name of Christians: for, if it were not ordinary, then were there no need of this Law, nor Penalty amongst them, no more than is amongst us. But we are much ashamed, that if it be so common, then, that they who profess Christ and his holy Religion, should set so slight a punishment upon so foul a sin, even such a one, as may rather invite wicked men to it, then fear them from it. And here we confess, it may seem very strange at the first sight, how it can come to pass (though they have amongst them men so beastly-minded) that they should have opportunity to commit this wickedness in Churches: But it will not seem so to them that are acquainted with the Doctrines and practices of Popery; for, they have many Church-meetings on certain Saints days and Eues, that we have not, and at certain seasons of the year: Besides also, their Regulars do all rise at midnight both Men and Women, and go to their Service in their Churches (the devotion whereof should be honourable in our eyes, if it were not tainted with such gross Superstition, and accompanied with so many miserable and monstrous inconveniences.) And such men, and women of the Laity as will, may come thither also, and those that do, are held most holy and devout. Now, if the ancient Vigils of the Saints and Martyrs, were found to minister the occasion of so great impurities, even in those pure times of the Primitive Church, as that by public order they were put down: no marvel if in those licentious times, wherein the Popish Clergy have no Law so strong as their lust, & no bridle upon their affections, but which they please to put upon themselves, if most foul and enormous things, even so foul as Whoredom, and other execrable pollutions be perpetrated in their very Churches. Moreover, their great Masterpiece of Policy, their Stratagem of Auricular Confession, is for the most part exercised in their Churches, where their Confessor sits in a place severed for the purpose, or at least, in a corner where none can hear, and the Penitent knelt before him: By the abuse whereof, how great enormities have been committed, or at least the bargains made in Churches, by the daily opportunities of meeting betwixt men and women their own Histories and the continual experience these many years, do afford so many lamentable Relations, as grieve our hearts to think on: and the honour of Religion requires, and modesty commands, rather to be suppressed in silence, and unknown of some, then repeated and diuulged to the scandal of all. Furthermore, here appear the fearful fruits of their rigorous Law, by which they tie their Clergy from lawful marriage: For howsoever many among them, as also amongst us, are able to contain; yet, as the wiser sort of themselves confess, to many it is so difficult, and to some others so impossible; as, rather than they will want a woman, they will eat of the forbidden fruit, and take such as they can any way win to their wicked purpose; and rather than they will want time, place, and opportunity, they will, as it is here manifest, not spare the Church itself. Therefore, how much more holily and wisely hath our Church ordered, that according to the Law of God and Nature, every man that finds himself not fit to want that society, shall take that course, and use that holy means of Marriage, which the Holy Ghost approveth to be honourable in all, and which that learned Aeneas Silvius, afterward Pope Pius Secundus, tells us, was upon great reasons, once forbidden to the Clergy, but now upon fare greater, and better reasons, aught to be restored. It is here also manifest, how unequal, and unreasonable judges they be betwixt themselves and us: They will be the holy Church, and we must pass for profane, and be driven out as dogs. Nay, in foreign Nations they fear not to make their people believe, that we live not like Christians; we serve not God, keep no Sabbaths, care for no Churches, have no Wives but community of Women, and in a word, live in all licentiousness, more like Heathens than Christians. We confess indeed with S. Paul, we are all sinners in God's sight, and the best of us all have cause to cry out with him, O miserable man that I am, etc. And there be many great sinners, and sins amongst us, which as we confess to be blemishes in the face of our Profession, stains to our Religion, and occasions of grief to all the godly; so we dare justify it, they are none of them allowed, no nor tolerated, much less maintained, either by the Laws of our Land or rules of Religion; yet among all the evils that are among us, and the enormities, which by the abuse of our long peace and plenty, are too commonly practised among , and unregenerate men, we challenge even the most malicious enemies to prove if they can, that ever any in these Kingdoms, even of the profanest refuse (of our Religion) were found to be so extremely, and shamefully impious, as to lie with women in the Churches, which it seems by these words of their own, is (alas) too common among the Papists; for, if it were not frequent, the price for the Absolution would not here be rated among the rest: for our parts, our hearts trembled, our minds were amazed, our souls sighed, and sorrowed when we read it; and had it not come from themselves, such is our equity, & charity towards them, we should not have believed it: But seeing it is so manifest, even by their own confession, and was never charged upon them by us, till thus they discovered it of themselves; we appeal to all the World of reasonable men, whether they deal not unreasonably with us, to appropriate all holiness, as only being their own, and to exclude us, amongst whom, blessed be God no such foul evils are found at all, as hereby appear to be frequent among themselves. As for those other enormous, and shameful things intimated in these words, to be perpetrated amongst them in their Churches: Forasmuch as it seems they are so foul, as they be ashamed to name them, we 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 Bible's that lie in our Churches: And for our neighbours the English Papists, if they long to know the secret of this Popeholy Mystery, they may easily send and be certified by some of their zealous Brethren, who are now preparing to go to Rome, to the jolly jubilee now at hand, who doubtless will be carefully Catechised by the English jesuites there, and sufficiently instructed in this, and many other points of Romish Catholic Divinity: But, if their stomaches be so sharp set, and their devotions so earnest, and their souls so sick of filthy love towards this spiritual Strumpet, as they cannot endure to stay so long without it, they may do well to truss up their fardels and go themselves, that so they may receive the speedier, fuller, and surer satisfaction. And therefore, O yes, you that are so minded among our English Papists, get you gone, we pray you, what should hinder your Voyage, seeing its hard to say, whether our King will more willingly let them go as long as they bear such minds, or the Pope more hearty bid them welcome, as long as their English Gold sounds merrily in their pockets? The while, till they put the matter to trial, let the diligent and discreet Reader observe with me this one thing, for a Conclusion of this unsavoury Subject: We here have heard of Romish Catholics how they use their Churches, some do lie with Women in them, others commit such foul things there, as they are ashamed to name, & yet these shameful enormities found nowhere in the world but among themselves are esteemed and punished as poor, idle, and trivial 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 be taken reading and conferring upon some Chapter of the blessed Gospel in their Mother-Tongue, it is not 7, nor 700. Grosses would serve their turns to procure their Absolution. A fearful thing and not to be believed, if it came not from themselves, that a man and a woman had better lie together in the Church, and commit any wickedness possible to be done, then to be found reading the New Testament in the Church. CHAP. FOUR 4. PERIURIE. The Romish Text. An Absolution for him that hath committed Perjury, or hath wilfully, and falsely forsworn himself, is rated at 6. Grosses English Observations. Perjury is one of the great Sins condemned in the Moral Law, under the heaviest penalties; and it is so foul a sin, as all well-formed Commonwealths, even amongst Turks and Heathens do detest it, and deeply punish it. What an holy Catholic Church then is this, which makes so small account of so great a sin? And how unworthily do they wrong us, and other reformed Churches, in whose Courts both Civil and Ecclesiastical, Perjury is so sharply censured? And how good cause have all Christians to take heed how they trust or have any thing to do with this Generation, where Perjury is bought, and sold at so easy a rate? CHAP. V 5. VSURIE. The Romish Text. An Absolution for him that secretly practiseth Usury, is rated at 7. Grosses. An Absolution for him that burieth an open, and notorious Usurer in Christian man's burial, is rated at 8. Grosses. English Observations. Usury is worthily condemned by the common Law, and it is a commendable thing in the Pope's Law, that it forbids and punisheth all Usury. If the Pope's Canon Law were as good in other things, we should sooner, and easier come to a good agreement. But see how even their best Laws are made but Spider's webs; for here Usury is bought at an easy rate: For if the Usurer can gain Hundreds in a year, he will little care for paying for his Absolution once a year; nay, if he paid for it once a week, he would not lose by the bargain. And whereas by the * Greg. Decret. Lib. 5. Cap. 2. Tit. de Vsuris, Ecclesiastical Laws, no Priest may bury the body of a known Usurer in Christian burial, under a very great penalty, you may be sure a rich Usurer will not care (at least, when he dies, and can keep his money no longer) to pay the Priest sound, that will adventure to bury him in the Church: because, though they live like dogs, devouring their poor Neighbours, yet dying, they would not be buried amongst dogs, but amongst men, and Christian men: For they be of Balaams' Religion, that howsoever they live the life of the wicked, Numb. 23.10. yet they would be glad to dye the death of the Righteous, and to have their carcases rest with the bodies of the best, whose minds they would never let rest, but vexed them with their viperous Usury, whilst they lived. Now mark the mockery of the Roman Church: for, what Priest will not adventure upon it, for a great sum of money to bury him in the Church, or Churchyard, when he can have his Absolution for so doing, at so cheap a rate as 8. Grosses, that is; for 12. shillings sterling? CHAP. VI 6. SIMONY. The Romish Text. An Absolution for a Layman, for the vice of Simony, is rated at 6. Grosses. But if he be a Priest 7. Grosses. But if a Monk be guilty of that vice, than his Absolution is rated at 8. Grosses. English Observations. THe better sort of Papistical Writers, have ever complained of the enormities abounding in the Roman Church, by reason of this reigning and swelling sin of Simony. And they have continually cried for reformation, lest it bring a deformation of all. And herein again the ancient Canon Law is very commendable, for inflicting so great Penalties both spiritual, and corporal upon that sin. But see here to what little purpose any good Laws or Canons be made amongst them, seeing not only Laymen, and secular Priests, but even their Regulars or Religious men, for all their holy Vows to the contrary, may be absolved from it on so easy conditions; which are set by the Popes, who for the most part creep into the Chair by Simony, and other indirect means: yet see (withal) how they cannot, what ever they be doing, but still they fail not; they forget not to keep their grounds, & to make good, and maintain the Principles of their Policy; whereof, this is one: That their Clergy is above their Laity, and their Regular Clergy above their Secular. Again, That those who be greater in place, and honour, if they do well, are also to be deeper in punishment if they offend; accordingly here the Laity offending in this kind, pays 6. Grosses, the Secular Clergy, 7; the Regulars 8. Herein, for my part, I commend their care, & the wisdom of their Government; and do wish that the Children of Light were as wise in their Generation for the government of God's true Church, as be these children of this World in the upholding of their Synagogue. CHAP. VII. 7. SIMONY. 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 Simony, at 16. Grosses. English Observations. IT is well, that this which is most properly and truly Simony, and indeed, the foulest Simony of all, is rated a little higher than the rest; yet, it is horrible, that so shameful and scandalous a thing, as to enter into holy Orders by Simony, should be passed over with any Pecuniary punishment at all; whereas, such a one rather deserves to be deprived of his unholy Orders, and to be exposed as unsavoury salt to be trodden under the foot of all contempt. But the while, where is the punishment of the Bishop, that thus wickedly gives holy Orders for money? whose fault must needs be fare the greater, seeing he is in the higher place, and by his learning, wisdom and Authority should teach and guide the Inferiors, who never can Simoniacally enter into holy Orders, if he were not as ready so to give them, as they to get them. But these greater Flies, or bumble Bees, (the Romish Bishops) must not be catcht in the Spider's webs of the Pope's Laws, but must in all looseness and liberty, fly abroad, to bring home good store of honey to the Pope's Hive. Now we nothing doubt but this their partiality to themselves, will hasten the hand of Heaven the sooner upon them, and the more heavily when it comes. For, as no base fellow could enter into holy Orders for money, if there were not mercenary Ordainers, ready to give them (seeing no man can ordain himself) so no Popish Bishop durst attempt so unlawful a thing, knew he not that the Pope, their Bishop of Bishops, will be as ready to absolve him, as was the Fox in the old Fable to absolve the Wolf. CHAP. VIII. 8. MURDER. The Romish Text. An Absolution for a Layman, who kills any Clergyman, or Priest, Regular, or Secular, Abbot or Pryer, or any under a Bishop, is taxed at the price of 7. 8. or 9, Grosses. This is if the Offender be present; for if he be absent, it is not so easily granted: For, such must visit the Sea Apostolic, that is, they must personally appear at Rome, unless he have an unconquerable impediment: But if that impediment be at any time removed, than he must go thither where ever he dwells; yea, though he be a Monk. Nay, the same Law holds for women: But, if the impediment be perpetual, than the rate is allowed, even for the absent. English Observations. But why, will some say, must the absent go to Rome? why do they not rather take the money, and spare them their journeys? The Pope and his Factors are cunning Merchants, and know how to make the best of their Merchandise: No Pilgrim, no Penitent, no Offender, no Suitor comes at Rome, but he goes away well fleeced. There be many Churches to visit, many Relics to look at, and adore, many goodly Images to worship, many Offices to pass through, and every one of these like a Bush of thorns, will have a piece of this sleece, before he can come to kiss the Pope's holy, holy foot, or get out his Letters of Absolution. So, although the price thereof be very small; yet the Tole will cost more than the Griest, and so a large amends is made for that defect, in the monstrous charge and expenses, which otherwise his journey costs him: All which, either falls into the Popes or his Officers Purses, or at least helps to maintain the state of the City, which if by these weekly Markets, and by certain yearly Fairs, and by secular jubilees, and such like devices were not maintained, this new Rome would be externally as base, as old Rome was glorious. But by this means, and these spiritual 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 well know is not worth a farthing. And as thus they will improve 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 Merchants that know, Light gains make a heavy Purse) rather than they will lose good customers, they will lovingly send them their Absolutions at the same rates. See what a careful, tender loving Mother you have of your Roman Church. O that this her love would invite you all to leave this cursed Heretical earth of England, and go to the holy hands and sweet embracements of your Romish Mother. But surely, either you think that she wants truth in these her offers, and protestations, or you want faith to believe her; or else that love, that good Children should bear their Mother. CHAP. IX. Murder, or the kill of one's Father, or Mother, or any other Lay-person. The Romish Text. An Absolution for a Layman for murdering of a Layman, is rated at 5. Grosses. But if he be a Clergyman in any the lowest Orders that is slain 7. Grosses. And if he be a Priest, that is, one that is promoted to all the holy Orders, than he must pay 8. Grosses. Also, an Absolution for him that hath killed his Father, Mother, Wife, Sister, or any other Kinsman, or Kinswoman, so they be 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 party so slain, be a Clerk, a Priest, or Clergyman, than the Murderer is bound by the Law, to go to Rome, or to visit the Sea Apostolic. English Observations. SOlon, an ancient Lawgiver, made no Law against such as should kill their Fathers, for said he in his honest simplicity; Doubtless there be none such. But the Officers of the Roman Customhouse be wiser in their Generation, and know well, they live in such times as there will be such Monsters, Murderers even of their Parents: At least, if there were, or would be none; yet they hope to make some, and to work or win them so to be, by the baseness of the price they set on him that shall murder his Father. Let the World wonder at this wickedness; Exod, 21.14. for God's Law allows no Sanctuary for a wilful Murderer of any man, and values not all the Gold a Nabal hath, a sufficient price or ransom for a Murderer: Yet this Babylonish Strumpet dare set a price of a few Grosses, even upon him that kills his own Father. Oh, what gross impiety and hellish abomination is this! And yet this is she, forsooth, that will be the Mother Church and only Spouse of Christ: But it appears here, that she is no Mother, but the cruel Stepdame that cares so little for the lives of her Children: And not the Spouse, but the spiritual Harlot, that dare undertake to be wiser than her Husband, and to make Laws contrary to his; and to discharge, for a little money, those, whom her Husband's justice had condemned to death. CHAP. X. Striking, or wounding of a Clergyman. The Romish Text. An Absolution for laying violent hands upon a Clergyman, or a Religious man, if it be with effusion of blood, is rated at the price of 9 Grosses. But if it be without blood, than it costs but 7. Grosses. But note here, that if many have their hands in this striking, laming, maiming or killing; then (if the Letters of Absolution be for particulars) for every Offender, there must be added 2. Grosses a piece. English Observations. TOuch not mine Anointed, 1 Chro. 18.22. and do my Prophets no harm, saith God. He will not have his so much as touched to their hurt. It is therefore likely, that the Pope's Clergy are none of Gods, whose blood may be sold at so cheap a rate; or else, that the Pope is not the Vicar of Christ, who sells the blood of his Brethren, to enrich himself with the price thereof, whose Persons God will have not so much as touched. But here let all reasonable men consider, how unreasonable and partial the Roman Church is, betwixt their Clergy and Laity, and how impious in their estimation of God's Laws, and their own, who dare make the price and penalty for killing a man's Father, being a Layman, less than the bare striking of a Clergyman. Arise, O Lord, and maintain thine own Laws against such insolent enemies of thy Crown, and deliver thy Church from those evil and, unreasonable men. But will some say, Amongst all those many kinds of Murders, and Absolutions for the same, how chance we hear not of any Absolution for him that kills a King? Courteous Catholics of England, ask the gentle jesuites your kind Confessors, and they will resolve you, that those Absolutions are for sins, and foul offences, not for such Heroical feats, and meritorious acts, as to kill any Heretic King. And to prove it to be most meritorious in Heaven, and therefore most commendable upon earth, they will do it by no less authority than the Pope himself, who, though he make but few Orations, and fewer Sermons; yet his joy compelled him to put himself to the trouble to make an Oration in the Consistory of Cardinals, in praise of the Friar that stabbed Henry the third of France, though he were no Heretic himself, but only a suspected favourer of them. Now, if he be praised by the Pope, who kills a King, that is but a favourer of Heretics; no marvel if he be held no Offender, but rather one of an Heroical spirit, that kills that King his Holiness shall pronounce an Heretic. 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 Observations. ONe exception against the Romish Religion, is, that the grounds, and practice of it, are not only against Religion, and Holiness, but also against the rules of Reason, and grounds of justice: for example; set aside all Religion, and God's Word, doth not Nature itself, and natural Reason, even amongst the Heathen, make wilful Murder a greater sin, then accidental, and unwilling? How shameful, and unreasonable then is the Romish Church, to make the punishment more, nay, twice as much, for the casual death of an Infant, then for the wilful Murder of ones Father, or Mother? Yet withal, mark good Reader, how this so unreasonable Romish Stepdame, never wants a private reason tending to her own ends; for she knows well, that where one Villain is found so wicked as to kill his Father, 20. nay, 100 the whole world over, may be taken tardy in this unwilling mischief of over-laying a Child, the greater part of the World being so poor, that their Children lie with them in the same beds: It had therefore been (thought she) but a silly piece of policy, to impose a large and high rate upon a fault that is seldom committed, but rather on such as fall out daily: indeed, that is the way to work in wealth, and so she may fill her Purse with money, the World may see she little cares though she empty her head of all wit, and her heart of all honesty. 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 Mother's Womb. The Romish Text. An Absolution for the Husband who beats or strikes his Wife being with Child, so as that thereupon she comes before her time, and loseth her Child, is rated at 6. Grosses. An Absolution for a Woman, who being with Child, took medicinal drink to destroy her Birth, or doth any other Act, whereby the Child, being alive in her Womb, is destroyed, is taxed at the rate of 5. Grosses. English Observations. IF the slavery of Women, and jealousy of Husbands in Italy, be so common as Travellers tell; and the violent beating of Wives so ordinary as this Particle implies; then certainly, our English Women may justly thank God for that comfortable freedom that they enjoy, which is such, as made Erasmus, and other strangers coming hither, say; That no Women in the World lived so fair lives as ours in England: And our Catholic Women may here see, how little they are beholding to the Pope, who cares so little for them, more than for serving the filthy lust of him, and his lustful lawless Clergy, that all the base jealousies, unworthy usage, and cruel blows of their imperious Husbands move not him at all; nor holds he it worthy so much as a poor Purse-punishment, unless it cause the death of the Child. Have not our Catholic Dames great cause to run after Romish Religion as they do? If they love it so well; Oh that they would even run to Rome, and enjoy it there, where they may have the Pope's daily blessing to make amends, if their Husbands should pay them with daily, and sometimes deadly blows. It is also fit for the Readers observation, what little account is made in Rome of kill Infants; and his Shavelings, and unholy Cloyster-brethrens show themselves children not unlike their Father; amongst whom and their carnal Sisters the Nuns, their Chronicles, and all Travellers, and the Visitations of their Abbeys, do all declare how wickedly hundreds, and thousands of Infants do perish amongst them, some newly borne and baptised in their blood, and either cast into Ponds, or buried in their Gardens, Cells, Cellars, Vaults, hollow Walls, and sometimes in base places; some slain, and strangled in the Birth, many destroyed, and never suffered to see the light of this Life, and those be held of tender, and honest hearts among them, who fear to destroy these harmless Babes, and do therefore save them, sending them out to be nursed, and live: And yet, these are the men that condemn holy Marriage as unclean, and unholy; nay, as a foul, sinful, and punishable fault, above Whoredom, and all Fornication. CHAP. XIII. Whoredom, or keeping of Concubines. The Romish Text. An Absolution for a Priest, or Clergyman that keeps a Concubine, as also his Dispensation to save him from being Irregular, which by the general, and Provincial Constitutions he incurs, 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, even 7. Grosses English Observations. SEe the horrible impudency of this shameless Generation, they confess, that even their own, both General, and Provincial Counsels do condemn the keeping of Concubines, under pain of Irregularity; and yet the Pope is not ashamed, against them all, to set to sale this filthy sin, and to put down so base a price as seven Grosses: But speak (you monstrous Whore-maintayners) Is not the keeping of Concubines, or Whores (for what is she better than a Whore, whom a man keeps as a wife, and is no wife?) Is it not (I say) as well against the express Law of God, and Gospel of Christ, as against Canons of Counsels, and Constitutions of the Church? If it be, as every Child knows it to be so, why do you then conceal it? The reason is plain enough to them that be acquainted with your policies, even because it little moves you what is commanded, or forbidden by God in the Law, or in the Gospel. But all that you care for, is what is forbidden in your own Constitutions: And lest that should breed some scruple of conscience, that keeping a Concubine is forbidden in your general, and provincial Constitutions, you take a course to quench that also, even that little spark of conscience, and fear of sin, and tell the offendor, that besides his Absolution from the sin, he shall also have a dispensation to deliver him from the danger of Irregularity, that most severe, and most just punishment, which the Canons of the former, and better times inflict upon that sin. See, all good Christians, mark, I beseech you, you potent Princes, and Kings of Christendom, you godly Bishops, and faithful Divines, who all in your several places wish the welfare of Zion, and seek to settle true peace in the Church. See to what little purpose it is to have any general Council, or to make any wholesome Canons, and Constitutions, as long as this Man of sin is suffered to sit in the Chair of Pestilence, seeing all the good, and careful Canons the Counsels have made against that filthy, and reigning sin of whoredom, in six, and six hundred years, are all cast off, cashiered, and nullified for the bringing in of scurvy six, or seven Grosses into the Pope's Coffers. See what all your labours tend unto, Kings, and Princes, in calling learned Bishops, and Divines, in managing the proceed of General, Nationall, or Provincial Counsels, as long as he is suffered in his exorbitant pride, and insatiable covetousness, and unmeasurable lasciviousness, thus to tyrannize over the World. And you that be learned, mark here what good cause had Erasmus the Low-Germane, Espencaeus the Frenchman, Ferus the Dutchman, Caranza, Oleaster, Stella, and Viues, the Spaniards; Savanarola, Mirandula, Mantuan, and other Italians, to cry out upon the Romish abominations, and to call so earnestly for reformation, as they did both in Pulpit, and Print. And because they set so easy a penalty even for a Layman also that shall keep his Concubine, it puts me in mind of a memorable example in that kind, whereof I can make report upon my own certain knowledge; wherein it is manifest, that this villainy, though hatched at Rome, yet reached even as fare as England. Mr. William Strickland of Bointon, near Bridlington, in the Eastriding of Yorkshire, whose son Mr. Water Strickland, or else his son, life's there at this day, Lord of that Town, and diverse others in that Country can witness the same. An ancient Gentleman in Yorkshire told me himself near thirty years ago, that living at York in Queen Mary's time, (where he was one of the Council of State, or else the Queen's Secretary to her Council there) and fearing to be questioned for not coming to the Church to Mass, which he resolved never to do, whatsoever it cost him; and hearing that Cardinal Poole was come from Rome to reconcile England, being Legate à latere, and came furnished with these faculties, and power of giving the Dispensations, and Licences (mentioned in this book, and complained on by Espencaeus) scent to his Solicitor at London, to get him a Dispensation (out of the Lord Legates the Cardinal's Court) not to go to Church, but that he might exercise his Devotions at home. The Solicitor going about it, found it somewhat difficult, because they suspected, that he who sued for such a Dispensation, was likely to be a Lutheran, or a Caluinist Heretic: notwithstanding (other pretences being made) he compassed it for money. Which being granted, and the Dispensation drawing up, an Italian Officer of that Court asked him (merrily and not secretly) But how old is your Master? would he not also have a Licence to keep a Concubine? The Solicitor blushed, knowing his Master to be another man, and of a better Religion than to keep a Whore: yet considering his Master had the wit to make a good use of an ill thing, and would be glad to have such an advantage against them, closed with him, and asked him the price, which was not unreasonable, for, for a French Crown more, he had it past: and so sent down his Master a double Dispensation, that is, not only to forbear the Church, but to keep a Concubine: At which, he was much amazed, till having read his Solicitors Letters, and then he laughed full hearty at it, and many a time he and the good Gentlewoman his wife, This Gentleman, and his Wife, lived together Man, and Wife sixty years, and died both in one year. made themselves merry with it, together with some private friends whom they durst trust. I asked him what became of his Dispensation? He said, he kept it safe till the last year of Queen Mary, when the Inquisition began to be so hot at York, that even such men as he, were questioned for Religion: And he being called before the Commissioners, and charged with not coming to Mass at the Church: He pleaded the Pope's Dispensation for his absence. But, being told, he must exhibit it in Court, he spoke to the chief of them, being an ancient Doctor of Law, (whose name he told me, but I have forgot it) that if he might have his Dispensation again, he 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 blushed, another rownded in his fellow's ear, but all were ashamed of the business: such Marchandizes having been rare in England, especially so fare from Court. But (saith he) I demanding my Dispensation, the chief Commissioner bade me come home to him for it, and said, The Court dismissed me. Afterwards, going to him for it, he curiously inquired of me, how I had it, and what it cost. Which when he heard, it wonderfully perplexed him: for being a man of moral honesty, & but an English Papist, being little acquainted with these Italian tricks, he was amazed, and much ashamed of it: and not having any thing to say, in denial of a thing so manifest, nor in excuse of so foul a matter, he prayed me to conceal it, and utterly to forget it, but would by no means give it me again; and said, he had burnt it. And thus (saith he) I lost my Dispensation, yet lost nothing by the loss of it, but only the benefit of an evidence against themselves. CHAP. XIV. WHOREDOM, or deflowering of Virgins. The Romish Text. An Absolution for him that hath defiled, and deflowered a Virgin, is rated at 6. Grosses. English Observations. ARe these the great extollers of Virginity? Surely it's but a false flourish, they do not so esteem it as they make show; for, if they did, than they would prise it at a higher value: for, whatsoever is held precious, is always sold at a dear rate. Seeing therefore the violation of Virginity is so poor a matter in the Pope's 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 upon the matter: And see moreover, how by consequent, they accuse of cruelty and injustice the Law enacted by God; He that violates a Virgin, Deut. 22, 21, 28, 29. is to dye for it, or else be fined to her Father, and take her to his Wife: but here 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 he a strange Vicar, that dare alter the Laws of his Lord and Master? CHAP. XV. INCEST. The Romish Text. An Absolution for him that lieth with his Godmother, or with any woman that is of his blood, or carnal kindred, and for him that lies with his Sister, or with his own Mother, is taxed at 5. Grosses. English Observations. WHat is this we hear? Is it usual in the Popish world for men to lie with their Sisters, nay, with their Mothers? Alas, that we should hear it of any that profess jesus Christ: But, seeing it is so, and even common, it seems, amongst them, who despise us as dogs in respect of themselves, we have cause to bless God that we know it, especially, that we have it from their own mouths, for now we know the better how to esteem of them, and we hope the world of reasonable men will think nothing the worse of us, seeing we are condemned by such as these. But if these be the manners of the Italians, we shall the better believe hereafter, that which Petrarch, Boccas, and many more do write touching the Religion of Rome, and lives 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 express the horror, and hideousnes which lies not hid, but openly expresseth itself in this Absolution, which in our Consciences we believe would pass on no conditions in any Civil Heathen Country 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 spoils or robs another, or burns his Neighbour's Houses, is rated at 7. or 8. Grosses. English Observations. RObberies, or burning of Houses, are foul Capital Felonies in England; but in Rome, the Pope an indulgent Father, deals more mildly with his Children. Be gone therefore, you zealous English Catholics, get you out of this rigid Government, get you under the wings of his Protection, where you may burn, spoil, rob, revenge, and not pass the Pikes of our sharp and severe Laws: But when you come at the holy City of Rome, you may do well to ask your holy Father, how he will answer the Law of God, who ordains, Exod. 22. ●● that if fire break out and damnify the Neighbours, the kindler of it shall make restitution? If this be just against him by whose negligence it broke out, without any mind to do hurt; how unjust then is it, to absolve him for 7. or 8. Grosses, who wickedly and wilfully sets it on fire? CHAP. XVII. FORGERY. The Romish Text. An Absolution for him that forgeth false Letters testimonial, and for such as be 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 Privilege, at 16. Grosses. And for him that forgeth the Pope's hand, or Letters Apostolical, at 18. Grosses English Observations. Anno 5. Eliz. Chap. 14. ANd for Forgery, though it be not flat Felony, yet finds it such censures in our Courts of England, as for this World, some Offenders would rather wish to be hanged then undergo them: yet in this merciful Mother-Church of Rome, it is so ordinary a matter, as the highest Penalty, even for forging the Pope's hand, is under 30. shillings; yet I must needs herein commend the Pope for his courteous dealing in measuring other men by himself: for knowing himself to be the great Forger of the World, thrusting upon the Church continually counterfeit Books, and sometime whole Authors counterfeit, he deals the more favourably with them, who take to themselves the boldness to counterfeit hands; for he judgeth (and Oh that none of his judgements were more unjust) that a name is nothing to a whole Book, and a hand but little to a whole Man. But withal, observe (good Reader) how hitherto you have heard of the Penalty of 6. or 7. & never above 8. Grosses; how then come we so suddenly to a double price or Penalty of 16. and 18? Oh, the case is altered: the former faults were against God, the breach of whose Laws, and neglect of whose Commandments are but Peccadils, at most, but petty Treasons at Rome: But these are such as trench upon the Power, and Prerogative of the Pope, these touch his , therefore now the prizes are higher, and the Penalty heavier. Thus are they blinded with self-love, misled with mis-conceits of themselves, and carried away wholly with care of that which concerns themselves: And God himself little better than forgotten amongst them. CHAP. XVIII. False Witnesse-bearing. The Romish Text. An Absolution for him who in a criminal cause takes a false Oath, is rated at 6. Grosses. English Observations. But the just God, who knows that a false Oath in judgement, may lose a man's Credit, State or Life, allows neither six, nor six score, nor six hundred Grosses, as a competent recompense to the party wronged, nor a proportionable punishment to the Offender, * Levit. 6.5. but ordains, that he shall satisfy fully the party wronged, and receive other punishment for his breach of Gods Law. What shall we then say to this fellow that makes thus base account of a false witness, nay, of a false Oath, wherein, besides all the confusion that thereby may breed amongst men, God himself, and his glorious Majesty is immediately assaulted, and most impiously abused. CHAP. XIX. Commutation of Vows, or Absolutions for the same. The Romish Text. For a man to have leave to change his Vow, will cost him 10 Grosses For a Layman to change his Vow of going to Rome, to visit the Apostolical Churches, 12. Grosses For a Prince who vowed to visit the Sepulchre, 20. Grosses English Observations. ALl men know how sacred a matter they make of their Vows; they fill the World with the noise of them: Such a man (say they) he is cursed if he marry, for he hath vowed the contrary; such a one is damned, if he, or she enter not such an Order; for, he hath vowed to do it: Luther must needs be damned in Hell, because he married a Wife; for he broke his Vow: and a Hundreth like. Quanto conatu, quantas nugas? What ado here is about nothing, or little better than nothing, when a matter of 10. Grosses (that is, fifteen shillings) will purchase him a Pardon, or a Faculty to change his Vow into something else? But such is their Religion, and such be their tricks, as Vows are the strongest bonds, when the urging of them makes for their own ends: But, if to break them be for their turns, than they be of no force, their Sampson of Rome, can break them in pieces like a thread. Oh shameful, and yet shameless Hypocrisy, to make so great a show, where is so little substance! for why, the tender consciences of poor men be so terribly entangled and burdened about their Vows, which sometime negligently, sometimes merrily, nay (in drink) sometimes hastily, sometimes impiously, ofttimes rashly, & always ignorantly do fall from them. If the Pope can so easily, as for a matter of 15. shillings take the burden from them; surely, they are simple that trouble themselves, when they may so easily be discharged. It seems the High Priest in the Old Testament, took no such power to himself; judg. 6: for then good jeptha and his Daughter needed not to have mourned so much, for his unadvised Vow, who (I warrant you) would have given 10000 Grosses to have been discharged from his Vow: But he held as we do, that if a Vow be unlawful, it binds not at all, but breaks in pieces of itself; so if it be lawful, it binds so firmly, as, no man, no money, no price, no power on earth can dispense with it. And here we challenge that grand Hypocrite of Rome, and all his College Consistory to answer us but this one Question: If it be an unlawful Vow, how dare he for want of money bind where God loseth? if lawful how dare he for money lose where God binds? And if he will not answer us, we bind him over to the great and general Sessions, in the bonds of an evil Conscience, which will hold him fast and sure enough to answer it before God, for thus abusing the World, and turning Religion upside down, to serve his own carnal, and lawless lusts. For the particulars; Will it cost a man but 20. shillings to change his Vow, who vowed to visit the Churches in Rome, then sure your own consciences know it to be a lie, when you writ, that such great Indulgences for thousands of years, and forgiveness of sins, and releasing of souls out of Purgatory, belong to them that visit the 7. Churches in Rome; for if that were true, you could not be such Villains as suffer men for a little money to miss so great a blessing as indeed is worth all the World. And, if a Prince that vowed to visit the Sepulchre, would be discharged of it, & change his Vow, it must cost him 30. shillings: Verily, the price is easy enough. But how came it to pass you trench thus upon the sacred Prerogative of Princes; elsewhere he might not go without Licence, if he do, he must pay you? Now, if he say he will go, and after change his mind, he must pay you for that also. How dare you thus play with edge-tools, and dally with your betters, and prey upon them that are able to make a prey of you at their pleasures? Again, is this it for him that calls himself the Servant of Servants? But herein appears your Hypocrisy in words to mask under the veil of Humility, and in deeds to declare yourself the Commander of Kings. Let the rest of the Kings, and Princes of Christendom open their eyes, and learn at last to tread the paths, wherein our King, and Prince have broke the Ice before them, even to know their own power, keep their own places, and stand upon their own feet, & in whatsoever they undertake, or resolve, under God, to go on without his leave, who hath much more cause to ask leave of them. CHAP. XX. An Absolution, together with a Dispensation, that a Man may have two Wives at once. The Romish Text. An Absolution, and Dispensation for him who having one Wife absent, or that went from him, and hearing her to be dead, marrieth another: but she proving to be alive, he notwithstanding desireth to keep, and live with the latter, and to have his Children made Legitimate, his Dispensation will cost him 10. Grosses. And the Clerk, or Writer must have 7. Grosses. English Observations. OH most shameful Dispensation! Shall he have leave to live with a second Wife, the first being yet alive? For, howsoever that word, She proving to be alive, is not in the Romish Text; yet must it needs be implied, that he knows her to be alive, else the other cannot in this case be called a second, if the first be not; nor needs he a Dispensation to live 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. Again, are these the men that make the World believe they honour Marriage more than we, seeing they make it a Sacrament properly called, which we do not? But it appears to be but a false flourish, and an idle brag, seeing hereby they make it rather a base Recrement, than a holy Sacrament: For if he may marry and keep a second, the first yet alive, and her Children also be legitimate, what is become of the love, league, and bond betwixt the first and him? If this be not to cross the wisdom of God, to dishonour his holy Ordinance, to fill the world with Bastards, and breed an universal confusion, I appeal even to the learned, and civil men amongst the Heathen. And all this is the fouler, in regard of the baseness of the price: wherein appears their wicked Policy, hereby as it were inviting, or, as Espencaeus complains, even teaching men to do evil: for, few there be which marry so contentedly, or at least, are so continent, as they will not be ready at so easy rates to take the benefit of this Indulgence (I mean, of those that be Romish Catholics, and consequently believe, that all is well done that's done at Rome, and all lawful, safe, and holy which the Pope allows:) And verily if this Law be alike for Wives, as well as for Husbands, as no reason but it should, than I marvel not, the Romish Factors here grieve so much they cannot bring the East-India, Virginia, Turkey, and Moscovia Companies to their Religion; for if they could, here would be much good matter for their Markets, seeing many Husbands are yearly suspected to be dead, and sometimes the Wives married when the Husbands prove to be alive. They slander us, that our Religion is a Doctrine of liberty, and looseness; but let all our enemies show when once any Husband, or Wife with us, hath been upon any condition dispensed withal in this case, after the first is found to be alive; but contrariwise, we are sure that many, who after information, and more than probability of the death of the former, had married another; yet after notice of his being alive, were presently directed to leave the latter, and when it proved so indeed, returned unto him, as unto the true Husband, and such as wanted either love, or Conscience so to do, our Religion, and Laws have compelled him thereunto, although some (I speak upon knowledge) would have given a hundred times ten Grosses for a Dispensation in this case. judge now, good Reader, of what Profession soever thou be, whether is the Religion of Liberty, and looseness, Ours, or Theirs. FINIS. THE RATES OF THE POPE'S CUSTOMHOUSE. THE SECOND PART. WHICH IS, OF TRANSGRESSIONS AGAINST LAW PARTLY Divine; but for the most part ECCLESIASTICAL. printer's device of George Purslowe, featuring an old man standing by an olive tree (McKerrow 311) NOLI ALTUM SAPERE LONDON: Printed by George Purslow, for john White, and are to be sold at his Shop in Little-Brittaine, at the Sign of the Holy Lamb, near St. Buttolph's Church. 1625. CHAP. I. Absolutions for Transgressions against Laws, partly Divine; but for the most part Ecclesiastical. 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 service of any order which he hath not taken 27. Gross. 3. For him that procures himself to be promoted to a feigned title, that is, to such or such a benefice, when indeed he hath none; if he confirm it with a false oath, or by false witness, will cost him 33. Gross. And Pope julius the Second would over and above have a good composition of them that were thus ordained. 4. For him that is ordained without Letters dismissory from his own Ordinary, is rated at 19 Gross. 5. But if he have any benefices, and would hold them, it will then cost him no less than 38. Gross. An Absolution for a King, for going to the holy Sepulchre without a Licence 100 Gross. English Observations. HItherto have we seen how the Laws of God are regarded at Rome, and their transgressions punished: Now follow the Offences, which for the most part are against the Laws of the Church, Touching which, there is one most strange, and remarkable Circumstance, sufficient to make all Christians ashamed, and even all reasonable men to marvel: namely, that the penalties for the breach of them are fare heavier, then for the greatest sins against the ten Commandments: For howsoever they well deserve heavier punishments than be here inflicted; yet that their Penalties being transgressed, should so fare exceed the Laws of God, may seem more than wonderful to such as be not well acquainted with the bold presumptions, and presumptuous impieties of this wicked Strumpet. Let the Earth tremble, and the Heavens blush at this boldness, that the Absolution of him that kills his Father, passeth for no more than 7. Grosses, and his who lieth with his Mother, is but at 5. being two of the great Laws 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 own, 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 Laws of God are neglected in Popery much more than their own, and the breach of their own much more severely punished. And this may give evidence to the consciences of God's children, that the destruction of this Antichrist is not fare off, and his damnation sleeps not. Now touching the particulars: as to the second of them; It lets us see, that it's no unusual thing amongst them, for such to say Mass, as be not full, and lawful Priests, the danger whereof by their own confession, is no less than horrible Idolatry; for by their own rules if it be not consecrated, it's Idolatry to worship it, and if he be no Priest, he cannot consecrate. I do not believe they thought to have opened us this door, not indeed did they think we should ever have seen this Book; But thus it pleaseth God to make them vent, and foam out their own shame. And touching the third; is it not strange and fearful, that some of their Clergy dare, not only procure themselves to be promoted with places, and Benefices, which indeed are not, but be merely forged, and counterfeit? But moreover, dare her ignorant, and profane people to forswear themselves, and damn their souls, by lending them a false Oath to confirm it. Howsoever this may affect them; we, for our parts profess, it makes our hearts to tremble, and our souls to mourn, that such Atheistical impiety should be so frequent among them, even in their Clergy, and Court of Rome. And that it is no extraordinary, but a frequent case, appears by the words following, in that the Pope so wisely takes hold of it. For, Aquila non capit Muscas, the lofty Eagle will not stoop at little Flies: and, if it were a poor bait, they would nor bite. Seeing therefore the Pope drew a good composition out of these, its manifest to be too common a case amongst the Popish Clergy. And in as much as julius the 2. was willing to gain out of so a ground; it shows him out of his own Romish Records, to be no better a man then the Histories make him. But for the last; it's more than strange, that if he be so proud to offer, yet that Kings will so fare forget themselves, as thus to be befooled, and to suffer an usurping Prelate to domineer over them: For who should hinder a King from going to the place of Christ's Sepulchre at his pleasure? Or, if another may command him or forbidden him, how is he then a King? If it be a part of the power, or Prerogative of a King to set impositions; then certainly, those are but pieces of Kings, who submit themselves to the penalties, and impositions the Pope shall set upon them: those that will thus be trodden, and trampled upon by this base companion, and yet proud Antichrist, it's pity but they should pay, in stead of this hundred, for their Absolution, a hundred thousand Grosses, for such their gross folly, and unkingly debasing of themselves. CHAP. II. DISPENSATIONS. First, for Bastardy. 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 have two Benefices compatible, will cost him 2. Ducats 4. Carlens. But if he will have three Benefices, than he must pay 4. Duc. 4. Carl. English Observations. HEeere follow some of the faculties, which Espencaeus, as we heard before, bitterly complained of, for that not only they daily passed at Rome, for money, but were also granted unto the Legates or Nuncio's that came from Rome to France, who being Legati à latere, coming (forsooth) even from his own sweet side, and bringing such blessings as these with them, Extra Io: 22. cap. cum. inter. in Gloss. they show us what a blessed breast their Lord God the Pope bears about him, out of which they suck such hateful Henbane, even such pieces of filthy poison, which spiritually infected all the World for a time, and diverse Nations yet to this day. The reason why he is here so beneficial, and bountiful to Bastards, is, because they are so near, and dear in likeness unto himself, both in his spiritual and carnal Kindred: For first, it is he, which for diverse Ages passed, had almost destroyed the true spiritual, Child, the Religion of God, and filled the world with a false, base, and bastardly Religion. Moreover, it's he and his Instruments the jesuits, and other his shameless Censors who have by their Indices Librorum Prohibitorij, & Expurgatorij, partly, as it were killed the true children, by utterly suppressing the true undoubted books, and writings of learned men, and partly put base bastards in their room, by chopping, and changing, purging, and painting them; as if the Fathers were alive again, they would not now be able to know their own: and certainly, many of them would absolutely refuse, Ioh: Ferus his Comment upon S. john's Gospel, is, since the Author died, reprinted at Rome, and the Author is forbidden; and it is altered in no less than 1000 places. and with great indignity disclaim these that pass under their names as being none of theirs. And thus the World by this bold wickedness of theirs, is filled with a base bastardly brood of false, forged, feigned, and counterfeit Books, to the intolerable injury of the truth, partly in perverting, and principally in suppressing it, and to the irreparable loss of learning, if it be not by the true Christian Church both timely, and wisely prevented. Besides, where ever that bastardly Religion of his reigns, it fills the world with carnal Bastards, by denying, and dishonouring holy Marriage, by public toleration of Whoredom, and by making it a less sin for their Clergy to lie with many wives of other men, then to have one of their own: By this means not only their Towns, and Cities, but their Colleges, and Cloisters are filled with a doubtful, uncertain, and Bastardly Generation: their own Records, and Histories were enough to make them blush on this behalf; if they were not past shame. Nay, so fare are they forsaken in this point, and given over of God, as it's hard to tell (not how many Whores, and Women have been Popes; for doubtless there was but one but) how many Bastards have sitten even in the Pope's own Chair: so deep was the wisdom, and so just the judgement of the high God, by joining the spiritual, and carnal Bastardy together, so to punish the one with the other. There was an Age, Geneb. in Chron. Bellar. de Ro. Pont. l. 4. c. 12. even almost in the height of Popery, which Genebrard calls, and Bellarmine acknowledgeth, indoctum, infaustum, & infoelix saeculum. divers of the Popes of that Age, were by their own Books Bastards at the best, if not worse: Sure we are that one, a Monk's Bastard of Saint Albans in England, Hadrianus quartus. and driven by shame from the gates there, proved at last a Pope at Rome, and one of the proudest that ever sat there. No marvel therefore, if he be so loving, and tender over Bastards; for therein he is but kind to his own Kindred: And indeed, if he did not dispense, and make use of such, he would not have a Clergy sufficient to supply their places. And touching the other instance in this Article of Dispensations, by which these Bastards are enabled by this Romish power, non obstantibus, all Laws, 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 Wedlock cannot have by their Law) to enjoy two, nay three Benefices: Hear I appeal to all indifferent Readers, of what Religion soever, if in this point the Romish Church transgress not all bounds of modesty, and moderation; yea, to all, even reasonable Papists themselves, if herein they be not ashamed of their Mother, who is more indulgent, and favourable to the Bastards, than her own Laws be to true Children, who without a special Dispensation cannot enjoy two liuings with Cure. CHAP. III. Dispensations in Cases Matrimonial, 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 always in this case compound with the Datary (that is, with one of the high Officers of the Apostolical Chamber; or at least, with the Keeper of the Pope's privy 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 Book of Rates, called the Rates of the Chancery, saith that it will cost ordinarily 60. Grosses. And that moreover there must be a Composition with the Datary, which riseth ofttimes to 300. Grosses, and sometimes to 4. 5. and 600. according to the quality of the persons. English Observations. SEe what a pleasing Religion is this of Rome: Nearness of blood or Kindred shall not hinder any devout Romish Catholic from having her to his Wife whom he desires. For what though the Law of God be plain, and peremptory; no man, no not Moses shall come near to any that is near of Kin to him? The Pope, that is, they say, God's Deputy, is a more indulgent Father to his devout Children, and gives them leave to come almost as near as they will or can, even to the second Degree: And left they should be discouraged, fearing so great favours would cost them too dear he here tells then fairly & friendly what they must pay for such Dispensation. And if it fall out that some unhappily leap beyond these limits, even to the first degree, or to the very stock itself, and lie with his Sister, or the very Mother that bore him, howsoever he will not ordinarily grant him a Dispensation to do so; yet he will lovingly measure him by himself, and kindly give him an absolution for it, when it is done at very easy rates. What more respect, what greater favour can the best deserving Catholics crave at the hands of their holy Father? judge, 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 do not) make any scruple of conscience, in that the Law of God commands them not to come near the Kindred of their flesh. The jesuites have an Answer ready; Did not God (say they) dispense with his own Law, when he bade Abraham kill his Son? And, did not Christ dispense with the moral Law, when he changed the Sabbath 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 upon earth? Away therefore with this niceness of Conscience, and trouble not yourselves so much to know what God in the Scriptures, in the Law or Gospel commands, or forbids, as what the Pope, who is now in the room of God, and Christ, commands, forbids, or allows, for that you may safely & securely rest upon. Hear is Catholic Council indeed and no marvel if such Councillors be so well feed, and followed as they are. And I appeal to all that know them indeed, if this be not in the plain truth, the Doctrine they teach, and the Counsel they give 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 jesuiticae. Philosophiae: For Novices, I know they have another learning who are not yet capable of their mysteries and secrets of State, not sensible of what beseems the Majesty of their Monarchy: Such wise workmen are they, they have always at hand, both their milk for Babes, and their meat for men. CHAP. FOUR DISPENSATIONS. The Romish Text. Also the holy Penitentiary Apostolical, 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 special Kindred, will cost 60. Grosses And let Proctors, and Solicitors observe, that these favours, and Dispensations, in matters Matrimonial, use not to be granted to the poorer sort, because they want wherewith to pay for them English Observations. Lo here the power the Pope takes to himself, even to dispense in the first degree of Affinity, that is to marry even his Fathers or his Brother's Wife. See (you Kings) what a Sovereignty the Pope hath: you are all but shadows to him: And see (you foolish Heretics of England) what a brave freedom it is to be a Romish Catholic; you are all but slaves to them: For they may marry as they list: And what though the Law of God be so straight laced, as expressly to forbid these copulations, Mar. 6.18. and john Baptist was so strict a Puritan, that he told Herod that he might not have his Brother's wife, no matter? as long as the Pope's transcendent power can thus reach beyond both Law, and Gospel. By virtue of this his power, he gave leave to Henry of England to marry his Brother's Wife; nay, to Philip of Spain to marry his Sister's Daughter. And if their own Books say true (as in this case we have no cause to suspect them) * Reperitur tamen Martin. V (ut refert Archiep.) dispensasse cum eo qui cum sua Gerinana contraxerat & consummaverat, habito consilio cum peritis Theologis et Canonistis, propter mala & scandala alias inde ventura: licet aliqui dicerent cum hoc non posse. sylvest in verbo Papa. Bar. Fumus in verbo dispensat. Angelus de Clavasio in verbo Papa in Anton. Notwithstanding it is found, that Pope Martin the V (as Antonius the Archbishop of Florence writeth) dispensed with him who had contracted and consummated, taking just counsel with learned Divines and Canon Lawyers for the avoiding of certain inconveniences and scandals which otherwise would have followed thereupon: Though they affirmed that the Pope could not do it. one of them, namely, Martin the V gave leave to a man to marry his own Sister, for avoiding of certain great inconveniences. Now verily, if that be a cause sufficient, then be sure this passion is so powerful, especially in great Ones (who stand not in fear of any creature to control them, and seldom have any great measure of fear of God before their face) as they will easily pretend such inconveniences, or else will make them, if they be not, rather than want their will in that kind. Now, if such men may be dispensed withal, to take their Brother's wife, sister's daughter, nay the sister herself, we marvel not if so many of the great Ones of the world affect so much to have the Pope their Father, and their god, seeing he goes so fare beyond God, in pleasing his Children: for God withholds no good thing from his Children: But the Pope denies nothing at all to his dear Children, no not that which is most foul, and abominable in the Law of God, and nature: And if any be so scrupulous to think it evil, or fear it to be foul, he can make it good, and fair by his Dispensation, provided that it be well paid for, and my Lord the Datary fondly satisfied with a round composition: for, as gross as these be, yet be they no Gross matters, but Ducats must drop fast, and Angels must fly apace, to purchase these Dispensations. Be assured, it cost Henry the Seventh the setting on, and Philip paid well for it, in one kind or other. And no marvel if Kings be rated high, when inferiors pay sometime six hundred Grosses, that is, forty five pounds, which, in those days, was no small matter. In the conclusion, mark how plainly this wicked Antichrist shows himself, and how boldly he blusters out his own shame. These Dispensations (saith he) are not for poor men, because they cannot reach the price. Thou mayest be sure (good Reader) the jesuites were not bred when this book of Rates was set out, for they would have been ashamed of such shallowness, thus to lay their intentions open to their captious enemies: For they, though they deal much less honestly, yet much more closely: But now their close conveyances will do no good, seeing already the Pope hath here, and elsewhere, in those elder, and plainer times discovered those plots of policies, which are the pillars of their Kingdoms, so as now, though the jesuites, with their refined wits, do never so cunningly carry their business, and couch their secret intentions under counterfeit veils, 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 upon the matter, why the poorer sort are not as well partakers of these privileges as the great Ones, we know by this book, the true cause is only, for that they want wherewith to pay: Nay, the greatest have them not, unless they pay full sweetly for them. Henry the Seventh was willing to have canonised Henry the Sixth for a Saint: but the Dispensation for his son's marriage cost him so dear, as he had no stomach to rise so high for his Predecessors Canonization, as he must do if he had got it: and so honest holy Henry, though happily a Saint in heaven, wanted his Romish Saintship, and came short of being a Saint in the Pope's Calendar. To conclude, we have heard our Fathers say, it was a common phrase in their days; No money, no Mass; No Penny, no Paternoster. Now, we marvel 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 lovingly he gives the Proctors, and Solicitors warning of it, who bring him in his Revenue, and bids them take heed, lest they being Amici Curiae, should damnify themselves by such fruitless undertake. And mark how this merciless man, the Pope, will not suffer the poor to be partaker of his favours: they have no money for him, therefore hath he no mercy for them; Hereby declaring himself no friend nor follower of that God with whom is no respect of persons, and of whom the Scripture saith: The rich and the poor meet together, Prou. 22.2. the Lord is the maker of them both. Nor is it (lastly) to be omitted, how profanely the Pope here 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 profanely perverted to their covetous and carnal intention. Neither is this an unusual thing with them: for like hereunto is that in their Canon Law, where, affirming the difference, and distinction betwixt two metropolitans, they say, the one shall not intermeddle within the others Province, quia Iudaei non conversantum cum Samaritanis. And too many more like examples their Schoolmen, and Canonists do afford: all which declare the base conceit they hold of God's holy Word, in that they dare thus turn, and toss it up and down, as children do a ball, or a shuttlecock from hand to hand. But let these fool's play with this Candle, till it burn them: for when they have done all that man, or devil can do to uphold 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 Murderer; or for a man, or woman that are found hanged, that they may be buried in Christian burial, comes to 1. Duc. 9 Carl. 6. Grosses. English Observations. THe ancient Laws, and Canons, not only Ecclesiastical, but Civil, forbidden Christian burial to all these three sorts of malefactors; and Christian Religion well allows such prohibition, though not to hurt their souls, yet to fear men from these foul offences: But see to what little purpose: for here the great Bumble-Bee, or rather the Romish Hornet, breaks thorough them all, as thorough a Spider's web, to increase his revenue, and fill his coffers. And this is much the fouler, in respect that in Italy there be so many murders, where the least quarrel, suspicion, or jealousy, will cost a man his life. Again, will not this make the perverse the longer to persist excommunicate: the malicious care less for murder: and desperate felons, less for their own lives, when notwithstanding these great offences, they may for money be buried with the best? We appeal to God, and his holy Angels: if this be not a full evidence of a most unholy Church, an unsound religion, and a lose licentious graceless government. CHAP. VI The Romish Text. A Dispensation for one that entered into his Benefice by Simony, that he may notwithstanding still retain the same: his Dispensation will cost him 6. Ducats. But if he have received any profits of the living, he must for them compound with the datary. English Observations. SImony hath been the perpetual shame of the Roman Church these diverse hundred years: Concilium delectorum Cardinalium. etc. Their own nine Committees in the Council of Trent, cried out upon't to Paul the third, as being utterly ashamed of it: But so fare is the Romish Strumpet from shaming with it, as here she cherisheth the Simonists in her bosom, as her white Sons; and for thirty, or forty shillings, dispenseth with him to keep that Benefice, which by the Laws of us English Heretics, is totally taken from him, that so unlawfully came by it: and yet must we be filthy Heretics, and profane Dogs, and She the only holy, and Catholic Church. CHAP. VII. DISPENSATIONS for Nonage. The Romish Text. A Dispensation for one under 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 be ordained at any time of the year, will be no less than 54. Grosses. English Observations. Mark (Christian Reader) of what Religion soever thou be, these three are all Constitutions of their own, and though they be commendable, & needful in the Church, yet amongst them, and by their Divinity, they stand by the authority of Ecclesiastical Constitution: and yet see here the penalty of the breach of them, how fare it exceeds the breach of any of God's holy Commandments. Would it not be held incredible, if Caluin, or Luther had reported it, that the deflowering of a Virgin, lying with Sister, Murder, Perjury, Sacrilege, Simony, Revealing Confession, keeping a Concubine, and lying with a woman in the Church, that all these nine hideous sins against Gods express Law, should have no grearer a punishment (all put together) then the breach of one of these Orders of their own? Or that to break this humane Law of theirs, which commands ordination of Ministers to be at certain set times, should more than ten times exceed the punishment of that villain that lies with his own Mother? Verily, if their own words did not declare it, all the world should not make us believe it of them, though they believe, and daily diuulge of us, the foulest things that the idlest head, or lewdest liar of a thousand will but device of us. Now for the breach of almost all the ten Commandments to be more easily passed over, than the breach of one of their own Orders, we appeal to the world of indifferent men, if this proclaim them not true Pharises, Hypocrites, who vilific the Commandments of God, to magnify their own. Their sin testifies to their face, that they esteem their own glory ten times more than the glory of God. How just therefore is the judgement of the Highest upon this cursed Synagogue, which is pronounced from heaven upon her in the Revelation! How much she hath glorified herself, Reu. 18.7. and lived deliciously, so much torment and sorrow give her. Now, touching this particular, that the Reader may know the better how to judge of the Religion and Church of Rome, in this point of dispensation for Nonage, I will first set down what their Laws be in this case, and then show how the Pope dispenseth against their Laws. Their Canon Law stands thus: 1. FOr wills, or making one's will, it is required a man have 14. Years. A Woman 12. Years. 2. For marriage, the same, or less, in case where malitia supplet aetatem. 3. For a Contract, 7. Years. 4. For Dignities: A Bishop ought to be of 30. Years. An Abbot, 25. Years. An Abbess, 30. Years. A Prior, with Covent or Cure, 25. Years. But without, 20. Years. A Prebendary in a Collegiate Church, 10. Years. In a Cathedral Church, 14. Years. 5. For liuings, or Benefices, for the taking of one, it sufficeth one be of 14. Years. For Chapels, 7. Years. 6. For holy Orders, first, A Priest must be of 25. Years. A Deacon, 20. Years. A Sub-deacon, 18. Years. For the other four inferior Orders, or prima tonsura, it sufficeth one be of 7. Years. 7. For places of judicature, An Inquisitor must be of 40. Years. A judge, 18. or 20. Years. A Proctor, 17. Years. For these, and more, see Gambarus de off. & author. Legati à latere, lib. 7. art. 417. Et Rebuff. praxi benef. lib. 1. These be the ages required by their Laws, whereof some be reasonable, as for a Priest to be 25. years old, and some few others. But many of these be shamefully unreasonable, as namely, for one to be a Governor, a Prebendary, at 14, nay at ten years old: especially, for one to be made a Clergy man, or rather a Clergy child, at seven years old, and consequently to be capable of a Benefice, is it not a shame such a thing should be heard of in a Christian State? And yet, alas, as lose as these Laws be, and as unreasonable as those ages be, that are allowed by Popish laws, yet comes the Pope, and will dispense even against these Laws. If then these Laws be unreasonable, though they were strictly observed, how abominable then be the Dispensations? Now that the Pope doth so, and that ordinarily and usually, hearken what a French Papist both confesseth, and complaineth of in bitter terms: For, * Rebuff. in prax. benef. l. 1. p. 382. etc. 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, ut 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 ut 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 receive primam tonsuran and take a Benefice, till he be seven years old, unless he have a Dispensation: but herein the Law must be shamefully strained; for this is both against God's Law, and the law of Nature, that he who cannot speak, should teach others. But (saith he to the Pope: for Frenchmen have been bold with him) woe be to thee that thus dispensest: for thou art ordained for the ruin and destruction of many. Again, that one under ten years should take a Prebendary in a Collegiate Church, and under fourteen in a Cathedral, cannot be without the Pope's Dispensation: no more can any man have an Ecclesiastical Dignity or a Benefice with Cure, under five and twenty. Gambarus de office Legati. lib. 7. art. 451. And, saith an Italian Lawyer, A Legate à latere cannot dispense with a Prebendary under age, that he may be a Commissioner in great causes, for this is a privilege of the Popes own: that is, saith Rebuffus, he hath a power to send men to hell, more than any other, and himelfe with them. Now for the real practice of this enormous abuse, he that reads the Canon Law, and lives of the Popes and Cardinals, can tell, that Pope Leo was made a Cardinal at 14. years old; and many Cardinals, and some Popes, at the same age, or younger: and Rebuffus cities the whole Bull granted to one in his time, Reb. Prax. benef. lib. 1. See the whole Bull in the end of the Book. as a Precedent for them that should seek the like: wherein Pope julius grants to a Noble man's son (who therefore you know was well able to pay sound for it) one Benefice before he was 15. years old, and leave to take another so soon as he should be twenty. See, good Reader, what a Clergy the Romish Church affords, and marvel not if they be such feeders, and their sheep so starved as they be, and as we read it bitterly complained of in some of their own books: for if it be true in civil government, Eccles. 10.16. Woe be to thee, O Land, where thy King is a child; then much more may we say in the spiritual government of the Church, Woe to that Church where their Clergy are children, and where boys of 15, 14, nay 10. yea 7. years, 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 eat flesh, butter, eggs and white meats in Lent, and other fasting days or prohibited times, is rated at 7. Grosses. English Observations. WHo knows not, that knows what Popery is, how highly the Popish Fasts are magnified, their virtue and merit extolled, and how it's held a mortal sin to break those Fasts in the least degree; and what horrible Heretics we must be, because we hold not with them herein? 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? We, silly fools, simply believed they meant as they spoke, and performed as they professed, namely, that they never tasted flesh: But now we see our error: for seeing ten shillings and sixpences will procure them a Licence, we dare say, many of them will not want it. Again, the world's ears are filled with their lewd and loud noises against us, of our carnality, looseness and licentiousness in this kind: But if Books and Travellours say true, more meals are fasted in England in a year, then in the jesuites Colleges in two: And I believe, they who try do find, that a Licence here to eat flesh for one year, is not so easily had, as at Rome for once 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 Queen shall enjoy such Indulgences, as if they went to Rome, will cost 200. Gross. A Licence for a Queen to adopt a Child, is rated at 4000 Gross. That a King or a Prince may exact Contributions of the Clergy, will cost 50. Gross. If the Contribution arise to 100000. Florins, then for the first 1000 5. Gross. And for every other Floren, 1. Gross. That a King, upon Christmas day morning, may cause a naked sword to be borne before him, as it is before the Pope, 150. Gross. That he who preacheth before a King, may give an Indulgence to all that hear him 12. Grosses. That a Nobleman may go into a Monastery with a certain number of followers 12. Grosses. That he may receive the Sacraments, or be buried in a Church interdicted 30. Grosses. English Observations. COnsidering the Romish State stands more by policy than by holiness, it would be a wonder to the wise, how they durst thus encroach upon the places and prerogatives of Kings, were it not that the Holy Ghost hath prevented it, by telling us that she should make the Kings of the Earth drunk, Reuel. 18.3. and infatuated with her fornications. But seeing she is blinded, and so shall be to her destruction, for my part I much more wonder, and hold it a deeper, and more secret judgement of God, that some of the great Kings of the Earth should lie so long in their Lethargy, and in this spiritual drunken slumber, and do not rather rouse up themselves, as ours of England have done before them, and say to themselves: WHere are we? What do we? Where have we been? What hath bewitched, and blinded us so long? What makes us sit still, and suffer ourselves to be of their number, of whom it is said, Reuel. 17.17. The Kings of the earth have given their Kingdom to the Beast? which we would never have done, had not we been turned, and transformed into beasts, by the poisoned Cup of her abominations? Let us at last see ourselves, & know our own, and for fear, and shame challenge and reassume to ourselves that Kingdom and power which God hath given us, and we most basely have given from us to this Beast, (or at least suffered him closely and by degrees to usurp upon us, and steal it away) lest God, who gave it us, be justly angry with us, for so little esteeming, and so basely bestowing that power which he so bountifully bestowed on us: and holding us unworthy, as well of that we have, as that we gave up to the Beast of Rome, do justly take it all from us, and having confounded us together with him, do justly give it to such of his friends as will use it to his glory, and not bestow it upon his enemies. Thus, methinks, I should hear the Kings of France, and Spain, and some other Princes of Europe, speak to themselves, especially when they read the seventeenth, eighteenth, and nineteenth Chapters of the Revelation: Or, if he will not let them look upon the Scriptures, yet, when they read that royal, and friendly warning given them by the great KING of our Great-Brittaine, in his learned, and Princely Premonition: At least when they do but look upon this book of the Popes, which he purposely wrote for their sakes, and to ensnare them, and prey upon them as well as others: How can they read it, but wonder at themselves, that they should sit still, and suffer such base bondage to be laid upon their necks. For, what a shame is it that a King should not cause a naked sword to be borne before him at his pleasure, but he must ask the Pope's leave, & pay for it also, what his Popeship shall set down? Or that a childless King, or Queen should not adopt one to themselves, (as they, the Princes of their Blood, and States of their Kingdom shall think good) without paying to the Pope so great a matter for the licence? As though he were their Sovereign Lord Peramount, of whom they held not only their Crowns but even their succession, and continuance of their posterity; especially how foul an absurdity is it, that a King, or Sovereign Prince, may not upon his just occasions take Subsidies, and Contributions from his own Clergy, but both by leave from the Pope, and also upon such conditions as his pride, and covetousness shall impose upon him? What is this? Is this to be a King? or rather but a piece of a King? and a shadow of a Sovereign? yet all these, and many more such base encroachments, doth this proud Antichrist here impose upon them. And great pity is it but they should bear them, and fare more, and more base burdens than these, if they can be thus content to debase themselves from that dignity God hath invested in their Persons, and make themselves underlings to him, over whom God hath made them Commanders, & Defenders, if they knew themselves. But as we see a weak Child ride, and command a strong Horse, because he knows not his own strength, which if he did, he would never endure his rider: So the Pope, and his wily jesuites, deal wisely for themselves, to keep these great Kings in ignorance, and blind obedience, that so they may not see how basely they are ridden upon by this grand encroacher, the Romish Tyrant, lest knowing their own strengths, they cast the Rider into the dirt, as he hath long ago deserved. Moreover, in as much as a great man may be buried when he dies, and whilst he life's may receive the Sacraments in a Church interdicted, if he pay so much money for it, here two things result that are observable. First, see how unlike the Pope is to GOD, with whom there is no respect of persons in spiritual things, and verily no more would there be in Popery, if they were the true Church. Wherein, though great men, for civil order sake, have higher places in the Church, yet have they not in Heaven, nor on Earth any better title to the Word, or Sacraments, but every one fares according to his faith. But in their Church, it is not according to thy faith, but, according to thy money be it unto thee. Again, for to what little purpose their Laws be: By Law, no Service, nor Sacraments may be in a Church interdicted, and its a just Law, and a wholesome Constitution: But to what purpose serves this, when a great Man for a piece of money can presently have a Licence to the contrary? It seems the Romish Laws are but trains, and devices to hook in money and snares laid to catch men, wherein indeed poor men stuck fast, but the rich with their money do easily break thorough. 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 Chapel, at 16. Gr. To erect a Church Parochial 20. Gr. A Church Collegiate 40. Gr. A Cathedral Church 50. Gr. To found a Deanery in the same 20. Gr. A Conouray, or a Prebend 16. Gr. To erect an University, is rated at 150. Gr. To have leave to translate it from one place to another, will cost 60. Gr. To make a City of a Town, and therein to erect a Bishop's Sea, will cost 1000 Gr. That a Town may have a School kept in the Parish-Church, will cost 30. Gr. That a City may coin Money 500 Gr. That a Town which hath used green Wax in their Seal, may use red 50. Gr. A Licence for a Layman to choose his Confessor, will cost 10. Gr. To marry in times prohibited 10. Gr. To eat flesh in times forbidden 16. Gr. Not to be tied to Fasting-days 16. Gr. To have a portable Altar 10. Gr. To have Mass in a place interdicted 10. Gr. Leave to go into a Nunnery alone 12. Gr. To have leave to divide a dead body into two, to be buried in two places, will cost 12. Gr. That during the interdict of a Town, the Officers may have Mass, and Service in a Chapel, will cost 50. Gr. That a Town may have power to take out of the Church them that take Sanctuary therein 60. Gr. English Observations. WHat is this? cannot good devout Laymen found Hospitals, Churches, Chapels, Schools, Universities, etc. but, besides Licence from their lawful Princes, must they also send to Rome for another? And not only ask the Pope leave to do so good a deed, but also pay so dear for it? Christ tells us of the Pharises, how they impose great burdens on other men, but themselves will not touch them with one of their fingers. Are not these their true Successors, who care not what they lay load upon the Laity, whilst themselues live in ease & liberty, upon the swhat of their labours? When I first read this, and seriously considered of this Subject, it put me in mind of an ancient Book, venerable for antiquity, but much more memorable for the good conceit, and wise intention of it, called Ponitentiarius Asini; wherein the Author's invention supposeth that the Ass, the Wolf, and the Fox, come all together to Confession; understanding by the wily Fox, and ravenous Wolf, the two sorts of the Romish Clergy, the Secular, and the Regular, and by the silly Ass, the Laity: All these agree to go to Shrift together: The Ass at first, though he liked Confession well enough, yet had he no great stomach to go with such Companions: Which they perceiving, craftily laid down their pride, power, and policy, and fell upon him with fair words: Come brother Ass (say they) we are going to a holy business, even to Confession, and we shall be glad to have your company, which we desire not for ourselves, but only for your own good: We know there be many Heretics abroad, but we presume you are a good Catholic, and will readily, and roundly come to Confession: Come therefore with us, and be sure you can take no hurt in our company. The honest silly Ass was soon seduced with there golden words, and therefore being thus kindly invited, he trusted himself unto them, and so together they went to Confession. The Fox confesseth to the Wolf, what store of Geese and Pullen: The Wolf to the Fox, what number of Lambs, and Sheep they had devoured: but one of them patiently hears, 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 either those villains did abuse thee, some way troubled and molested thee, or some other ways provoked thy patience, or else haply thou wast sore hungerbitten, and then why should not they serve thy necessity: for, what were they made for, but for their betters, and being hungry, what service can they do for us, rather than feed us? And why hath God given one of us wit, and the other strength, but to make use of it for our own behoof? Therefore when it came to the point of Penance, as in the Confession, and examination they had one clawed the other, so you may be sure they laid full light, and easy penance one upon another. For example, the Fox must fast with one Goose a day, and the Wolf with one Lamb: This and other such like pitiful penance enjoined they one another, and then the one gives the other absolution: and thus all was well. The good Ass standing by, who all this while was in great fear, began now to take heart to himself, for when he had observed so much rapine, and bloodshed confessed on both sides, and, absolution given upon such easy penance, he then plucked up his heart, and presumed all should go well with him, knowing himself guilty of no such crimes: for the plain honest Ass, that lived by his hard labour, bore his burdens safely, and did his work faithfully, though but slowly; and took much, but did little wrong, had no great matters to confess, yet he dealt plainly, and said, Sometime he trespassed his Neighbours, by reaching over the low hedge, and cropping some of the Thistles that grew in the next pasture: Sometimes he did more, eating a mouthful of grass by the highway side: Sometime, when a load of Hay went thorough the Streets, and he very hungry, he had been so bold to pluck a mouthful out of the Cart. O, say his Ghostly Fathers, what foul faults, and grievous trespasses have we heard? The first is against thy Neighbour; and the second against the Lord of the soil; but the third is against the public peace, and no less than plain Robbery on the highway side: Thou must therefore look for bitter penance for so grievous crimes. But, Brother Ass, say they, if thou look for comfort, and absolution at our hands, deal truly with thy own soul, and do as we did, confess all. The Ass, hoping to find and far the better for his freeness: Indeed, saith he, my good Fathers, there is one thing much troubleth my conscience, and lies full heavy upon my heart; On a time, a certain Pilgrim in going to Rome, chanced to lie in our Stable, upon the Straw; and I being pitifully pinched with hunger, presumed to eat two or three mouthfuls of the Litter, that lay under his feet, as he was asleep; and alas, saith he, my soul is sorry for it: I therefore beseech you deal well with me, and grant me absolution. The wily Fox, and wicked Wolf, suddenly seeming much amazed, blessed themselves, and hypocritically compassing their Countenances to gravity, and sorrow, held up their hands and eyes, and cried out Immensum scelus: O the most horrible, and foulest fact that hath been heard of in an age. Alas brother, how sorry are we for thee? we would be glad to give thee absolution; but alas, alas, we fear thy fault is so foul, that it's beyond our power fare to absolve thee: for thou hast not only rob and assaulted a man, asleep; but which is fare more, a holy Pilgrim, and which is most of all, one that went a Pilgrimage to the holy, and Apostolical See; so as this trespass, and transgression of thine trencheth, we fear, even upon the See Apostolic, and toucheth even the prerogative of his Holiness, who therefore only in this case hath power to absolve thee. The poor Ass put into this perplexity, not knowing what to do, committed himself unto them as his Ghostly Fathers; who taking the advantage of his tenderness of Conscience, consulted together how to pray upon him by degrees, until at last they quite devoured him. The Moral of this Tale is manifest, declaring how even diverse hundreth years ago, wise men did well observe, how the wicked carnal Clergy of Rome, both Regular, and Secular, did shave the poor plain Laïtie at their pleasures, and at last shared him betwixt them; And how the greatest crimes in themselves were nothing, but the smallest Molehills in the Laïtie were Mountains: And that they will easily, and lightly absolve one another, for cruelties, Murders, Coozenages, Robberies, Whoredoms, Adulteries, and Villainies of all sorts; because as ready as they are to sin, so are they also one to confess, and absolve another: But when the honest, and wellmeaning Layman comes under their clutches, than one of them laughs & winks upon another, one gives warnings, & watch words to another (as here did the Fox and the Wolf together) that now they have some good fat Ass under hand, who may well part with a good collup, and yet still be fat enough: Therefore all his faults must be foul and horrible, his errors must be aggravated and enlarged, and twenty devices, and difficulties must be found out, why the poor penitent Ass must have no absolution, till he have passed all the pikes of penance, and payments, which those cruel Wolves and wily Foxes shall impose upon him. This Chapter gives us another full evidence, little differing from the former, wherein the Pope, and his Clergy show themselves no table shavers of the Laity, seeing they can do nothing without leave, nor can they have leave, but must pay well for it. They may not so much as have a School kept in their Parish-Church, but must pay sound for it. If it be not fitting to keep a School in a Church, why may they do it for Silver? if it be, why should they pay any thing for it at all? Nay, a Town that hath used to seal with green Wax, must not, under a great price, have leave to use red Wax: who ever, till now, dreamt of any such difference betwixt the colours of Wax: Yet this is a colour good enough to work out a sound deal of Silver out of the purse of a poor Town, though we know well, that as great a King as the World hath, useth always in his greatest Seal, neither red nor green, but yellow Wax. Nay, moreover, they may not do good works, even of the best, and highest nature: they may not found a Hospital, a Chapel, a Parish-Church, a Church Collegiate, a Cathedral Church, but they must pay dear for their licence, and still the better, and greater the work is, they must pay the dearer for it, as though it were a fault amongst them to do well. And if any great man be so bravely minded, as to erect an University, which is not only a public work, for the general good, but one of the most excellent, and honourable that ever was attempted, and performed by man, yet must he not have leave to do it, but the Pope will have one hundred, and fifty Grosses, which rather than 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 appear upon better consideration, more for the general good of the Country, to be in some other City, or Town; yet may not the Founder remove it, unless he also pay a new fine for that, as though it were not lawful to do the World a pleasure. Now if the case stand thus, that in those good, and holy works, and which are of a public, and universal goodness, one cannot have power to do them, but must pay for it; we then marvel not, if they pay for their liberty in private, & personal things; as to choose his Confessor, to marry in forbidden times, to eat flesh in Lent, to be freed from fasting days, and the like: Yet it may seem a hard and strange case, that when a man may freely choose his Lawyer for his business, and his Physician for his body, who he will, yet he may not choose his Confessor for his soul, without a round Composition. But one question riseth here, of so strange a nature, that if our quodlibetical Masters of Cullen, and Lovane will not determine it, I then wish that some of our devout Catholics, who intent to trudge to Rome to the holy, holy, joyful jubilee (to gain the glorious Indulgences of that happy year) would carry this question with them, & propound it either to the Auditors of the Wheel, or to the Fathers of the holy Society, or if they will, to the College of Cardinals, to know what holy Roman mystery may be in the matter, that a man cannot build a Church, a Hospital, a University, but pay so dear for his Licence, but may build a stew freely, or twenty, if he will: We should be glad to know how his Holiness will resolve this question. But it's yet more strange to us, that he dare impose so huge a fine, as a thousand Grosses, for making a City of a Town, and therein erecting a Bishops See: for Bishoprickes are never barely erected, but endowed also with fair Lands, and large Possessions, and those Lands come generally from the Laity: but the Bishopric, which receives those Lands, belongs ever to the Clergy, and yet must the Laity, be it Prince, Lord, City, or Town, that will thus fleece themselves to feed, and fat the Pope's Clergy, give a thousand Grosses to have leave to do it; so cunningly can the Pope play his game: or rather into such a blind obedience, and sottish obsequiousness, had they captivated the World, that he can make them glad to pay dear for weakening themselves, and strengthening him to impoverish themselves, and enriching him: But we hope that England, and Germany have taught the world to be a little wiser hereafter. Another point seems also strange, namely, that he is content to grant a City Licence to coin their own money, seeing that is always Insigne Maiestatis, a sign of Sovereignty, and a prerogative which we have seldom seen any King in the World would part withal on any terms; yet five hundred Grosses will compass it at Rome: By which it appears, most of the Popes, though they be advanced to royal dignity, and advance themselves even above the greatest Kings; yet as they were born, and bred basely, so that baseness will not easily be worn, or wrought out; for otherwise they would shame to part with so fair a piece of their Prerogative Royal for a little money. As for those other two particulars, that during the Interdict of a Town, certain great men, or Officers may have Service, and Sacraments in a Chapel, for 50. Grosses; and that a Town may have power to take out of the Churches, such as take Sanctuary therein for 60. Both which are absolutely against two ancient and fundamental Rules of their own Religion: these afford us an ample evidence, how truly and justly, not only the Pasquil's, and Poets, but even the gravest sort of men complained and cried out of her, that Omnia venalia Romae: All Laws divine, and humane, Gods & their own, are daily bought and sold, made and unmade for money. But here is one particular plungeth us plain people, and puts us all to School; namely, that for money one may have leave to divide a dead body in two, to be buried in two places. What meaning or Mystery may be in this, we confess, will not enter into our gross conceits, seeing it is lawful for every man to dispose his body in burial to one or more places at his pleasure: But thus it pleaseth the Pope, even thus unreasonably to load the Laity, that loving Ass; which like old Isachar hath many years crouched & groaned betwixt the 2. burdens of the Secular, & Regular Romish Clergy. But let no man trouble himself to inquire what Henry the 4. of France paid for dividing his heart to the jesuits, and leaving his heartless carcase to lie amongst the former French Kings: for I dare say, the jesuits so loved both his head, and his heart, that to have one of them off, and the other out of his body, they would not spare both to pay the price themselves, and to bestow great cost upon the burial. CHAP. XI. Licences for the Clergy. The Romish Text. A Licence for a Priest to say Mass in any place, is rated at 27. Grosses. A Licence for a Bishop to visit, 40. Grosses. To take to himself a years profits of every vacant Benefice for 3. years. 50. Gross. To exercise Episcopal jurisdiction out of his Diocese, 30. or 40. Grosses. To have leave to exact a Subsidy, or a Benevolence of his Clergy, 20. Gross. A Faculty to absolve all Delinquents, and to dispense for Irregularity. 40. Gross. English Observations. ANd here (good Reader) upon consideration of the general nature of all these, appears more plainly the truth of that, the observation upon the former Chapter doth affirm, if thou wilt but observe and compare these Rates the Clergy pays for these extraordinary favours, with the price the Laity pays for those ordinary, and common commodities, of which also some do serve the Clergies turn more than the Laities. For (to instance in a particular or two) for a Bishop to have a Licence to take a years profit of every vacant Benefice in his Diocese, or to have leave to exact a Subsidy, or a benevolence of all his Clergy; how much the less of these may amount unto, I will not take upon me to set down, 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 Queen to have 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 herself. And for any of the Laity to have leave to erect an University, which is as much for the benefit of the Clergy as of the Laity, must cost him 150. which is triple as much: And to erect a Bishopric, which must be a huge charge to the Laity, but the benefit redounds only to the Clergy, must cost 1000 Grosses, that is, almost fourscore pounds; such unequal judges are they betwixt themselves, and the poor Laity. And is it not strange presumption to make a King both ask leave, and pay dear for a Licence, that he may take a Contribution of his Clergy that be his own Subjects, and so lightly to give leave to the Bishops to exact it of the Clergy, who be but their Brethren? Thus these men do boldly show themselves the true Successors of the Jewish Clergy; for, as we see here, they corporally, as well as spiritually, lay heavy burdens upon others; but make them most light, and easy to themselves. Now touching these particulars, that a Priest may have a power, or a Licence to say Masses in all places, for 27. Grosses, is even cheap enough: and yet it had not been so much, but that they well know he is able to bring that in again in a week, nay in a day, and haply in half an hour. But will some say, What may it cost him to have a Licence to preach in all places? The Answer is easy; There's no such Licence at all to be obtained on any conditions: for preaching of God's Word is no pillar of the Pope's Kingdom; but contrariwise for diverse hundreth years hath been either persecuted, or prohibited, or at least so limited, altered and ordered, that the jesuits, and some few such have a Monopoly of it to themselves, so as not one Priest of a thousand gets any Licence at all, and they that do, have their times, their matter, their Method, and order, and almost all other circumstances prescribed unto them, and they are all directed to sing this one song, that howsoever preaching may be of some use in Lent, and now & then upon occasions; yet it's nothing so excellent in itself, nor so profitable to the people, though it be never so plain, and powerful, as is the hearing of a Mass, though in an unknown tongue: and if any be 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 days of his life, as was the foresaid Friar. As to the next point, that a Bishop should pay 40. Grosses for a Licence to visit, is nothing so strange to us, as that he should pay any thing at all: for what's a Bishop, if he have not power of himself to visit, even by his Consecration, and admission to be Bishop? But this shows that to be true we have often heard, and read, even that the Bishops in Popery, are indeed, and truth no better than slaves to the Pope, who, as at the first, they have by Romish Rules, their very being from him, as his Creatures, and the work of his hands; so he expects that they should serve him & his turns in all things, to which end he will not so much as have them to move, or stir, no not to keep their Visitation, which is their own proper motion, and in their own Orb, until first they have their licence, and authority from him: It seems this wicked Antichrist, who dare call himself a Vice-God upon earth, doth labour herein to be like unto God, of whom Religion teacheth, that, In him we l we, and move, and have our being. Act. 17.28. But for the third Branch, wherein he gives them leave for money to take a years profit of every vacant Benefice, therein he shows his shameful injustice, and partiality, not caring (it seems) how; so he may enrich himself, and his clergy: for, not to stand upon the quantity, how great a matter this must needs amount unto, that which most amazeth us is, the foulness of the means, and manner by which it is gotten; for, to keep a Benefice vacant for a year, and take the profits to himself, as it first must needs be a piece of personal injustice to the next Incumbent, to whom of right they do belong; so can it not but be a fare fouler, and more general injustice, 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 Souls; yea, a Pastor of them that are the Pastors of Souls? Alas for that miserable people who are fed with such Pastors? And here we may observe 1. good reason of that bitter word of learned Espencaeus, who, speaking of this Book, affirms, that it will teach a man to be naught, though he were not, or would not be of himself: for verily, not one Bishop of ten could be so basely covetous, or so presumptuously wicked of himself, as once to dream of taking to himself a years profit of every vacant Benefice in his Diocese. But lest he should want either wickedness, or wit to entertain so base a thought, his spiritual Master, Extra Io. 22. cap. came ●●●●●m g●● his Lord god the Pope here takes order to instruct him in it, not only telling him that he may have a Licence to do it for money; but also, lest he should be discouraged by the greatness of the price, for so great a favour, he tells him aforehand it shall cost him but 50. Grosses, though haply he may get by it 50000. in some one year. Alas, what a lamentable case it is, to see the Christian World blinded, and misled by such wicked ravenous Wolves, under the name, and fair title of Pastors of the Church! for if this trick and practice of the Pope, and his Clergy, be not an evident sign of men given over to their own lusts and slaves to filthy lucre, and such as care not to sell the very souls of men, to feed themselves, and fill their own purses; we appeal to the judgement of all reasonable men; yea, even of all honest Papists in the world: and so we leave them to the judgement of the high, and just God; and were it not that we hold them to be the public enemies of God, our souls would grieve to think 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 Episcopal jurisdiction out of his Diocese, must cost him 30. or 40. Grosses, we also say, the quality of the favour considered, its cheap enough; nor do we marvel, if the Pope deal so tenderly, and kindly with them, whom he holds members of his own body: But that which would trouble any honest heart, is to consider, how he that pretends to be, and makes the poor Papist believe he is the Vicar of Christ, the Father of the Church, and the great Shepherd of Souls, and consequently under God, the great establisher of all good Order, & the keeper of all men in compass and good order, should thus, in stead of Order, make way to all confusion, by confounding of jurisdictions, and giving leave for one to encroach upon another; which appears by this that is to be done every day at Rome for money, though in all well governed Churches it is never done at all, but upon very special consideration, and never at all for money. But for the last, that a Bishop may have a faculty to absolve all Delinquents, yea and to dispense in the case of irregularity, for 40. Grosses, is most gross, and foul, if it be meant of such Irregularity as is duly and deservedly incurred by moral 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 Laws of God, and man do disable the delinquent from decent and profitable use 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 upon the World; for so long, all Canons, and Counsels shall be but Spiderwebs; thorough which all Offenders (who like great Flies, do fly with golden wings) shall easily break. See here how little wonder it is, that there is so great an inundation of sins more venail then venial in the Popish Churches: seeing not only the Pope himself and his Legates, but even every Bishop that will, may have power to absolve all Delinquents; yea, even to dispense with that which they account the highest crime, or disability even Jrregularity. And lastly, judge by this, how justly Guicciardine complained, and how true a report he made of the miserable means and shameful, tricks Pope Leo used to gather in gold, for his most unreasonable, and many of them dishonourable and dishonest occasions of expense. But if Guicciardine had stayed his Pen, and Luther, and Caluin had held their tongues; or if Espencaeus his books were all burnt; this Book alone were evidence enough to prove all this: And therefore, as we marvel not, that she made this Book, knowing her as we do, so we cannot but marvel with Espencaeus, they should be so besotted as to diuulge it, had not God from heaven told us, Esay 57.20. that the wicked is like the raging Sea, which foameth out his own shame. CHAP. XII. INDULGENCES. The Romish Text. An Indulgence, for an Hospital or Chapel, which Indulgence is to last for one year, will cost 16. Gr. For two years, 20. Gr. For three years, 24. Gr. For four years, 30. Gr. For five years, 40. Gr. For seven years. 50. Gr. An Indulgence for remission of the third, part of ones sins, 100 Gross. English Observations. THe practice and use of Indulgences is one of the great props, and Policies of the Romish State. The Doctrine of them is so dangerous, and tender a piece, as Bellarmine himself made dainty to touch it, fearing on the one side to trench upon one of the Pope's highest Prerogatives, on the other, to betray the truth, and set his own Conscience upon the Tenters: He therefore wisely omitted it in the course of those his readings, which he afterwards printed, and it seems would very willingly have been totally spared in that business; therefore he not only not handled it in his proper place, & time, but shifted it off from year to year, till at last the great Secular jubilee of 1600. hasting on, he was then enjoined (the better to make ready for the market) to write of that Subject, which he durst no longer deny, especially at that time, unless he would have discovered himself too fare, and incurred a dangerous suspicion: Most of all, this he confesseth, and implieth in his Preface to that Book, and wittily puts it off, but how cleanly and truly: let the Reader judge. Moreover, it may be good sport to a judicious Reader, to observe in his Books how the Romish Proctors that writ of Indulgences, cannot agree in many main 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 up, there need, beside Christ's, the merits, and satisfactions of Saints also, and if they do concur, then how they can be pieced, or mixed 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 only from punishment, and penance, or from the guilt also; and whether only before the Church, or before God also, and whether it discharge a man of all penances enjoined only, or from all such also as might, or aught to have been enjoined. And whether Jndulgences help only the living, or can do some good to the dead also that be in Purgatory: And if they do; then, whether by Absolution, and discharge, or only by way of suffrage. Also, whether by way of justice and desert, or only out of God's mere mercy and favour: And whether they help all that be in Purgatory, or those only for whom they are intended: And whether they help any who do not all they can to help themselves: And whether an Indulgence of so many days, or years will answerably deliver one for as many years, or days in Purgatory: And whether any shall, or ought abide in Purgatory more than twenty years at the utmost: And if an Jndulgence be granted to take place at the point of death, and the taker be in danger of death, but do recover; whether then the same Indulgence shall be effectual again when he comes to dye indeed. Moreover, for the kinds, and varieties of Jndulgences, how many they be, and what is the true difference of one kind from another: And for the conditions required in the receiver, to make them effectual: what, and how many they be: And lastly, for the authority of granting them, whether only the Pope; or, whether also a general Council may not grant them as well, or rather than the Pope: And if the Pope can give any true Jndulgences indeed; then, whether Bishops can not aswell give them within their jurisdictions. These, and many more, no marvel if we either deny or make doubt of, when they cannot yet accord them among themselves; but their very principal Champions are divided: And Bellarmine himself is upon consideration hereof so amazed, as he seems in some measure even besides himself, and not the same man in this Book, Bellarmin. de Indulgenntiis, lib. 1. cap. 13. he shows himself in others. Take a taste or two: This opinion (saith he) is profitable, good and godly, and yet peradventure is not true. See what a Paradox is here: if it be true; what is it but false? and if false; how can it be good and godly? Can any opinion in Religion be called profitable, or held wholesome and godly, that is not true? Can Piety, and Falsity stand together? And in another place, having largely laid down the diversity of opinions, Lib. 1, cap. 12. 1. in a point of Jndulgences, at last coming to resolve it, and set down the truth, he saith, These two opinions may haply in some sort be reconciled. See, peradventure they may be reconciled: and, if they be; how? but in some sort: a poor reconcilement! and yet, even that also is upon a peradventure: Such reconcilements of their differences we envy them not. Again, in that greatest point of Indulgences, which is, Whether they profit the Souls in Purgatory? he raiseth six Questions; of which the fourth (saith he) is the most difficult of all, namely, Whether (if they do relieve them) is it of justice, or only of God's mercy? Wherein (he saith) there be two opinions, one just contrary to another, and produceth great Authors for them both: and having argued them at large; at last, coming to determine the Question, & satisfy the Reader; here is his resolution in these very words: Bellarm. lib. ●. cap. 14. Of these two opinions I dare reprove neither: for, the former seems very godly; the latter, very reasonable. Is not here a learned determination and well beseeming a Doctor of the Chair? and a resolution of a most difficult Question, fit to proceed from a Reader of Romish Divinity? Mark (good Reader) these three passages; and judge whether the good man was not confounded, and amazed, when he wrote this Book, and dïned so deep into this troubled Ocean of Indulgences: In a word, when a judicious Reader hath advisedly gone over that Book, and observed how the Romish Doctors disagree in every point of Doctrine touching Indulgences, he will then be of his mind that said, Bellarmine in that Book had raised up more Spirits than he, and many jesuits to help him, shall ever be able to conjure down again. But, leaving them wandering in the wilderness, and wallowing in the Sea of their miserable uncertainties; I will go forward something further to inform my Countrymen in the vanity, invalidity, and impiety, of Romish. Indulgences. And first observe (good Reader) that they make five sorts of Indulgences. The first is, when certain days, or years 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 half, or a third, or a fourth part of his sins. The fourth is called a Plenary. The fifth, is called a plenary, a more plenary, and a most plenary, in form of a jubilee. To shape out, and describe the true natures of these five, and to set down true and real differences betwixt them, it's both sport and pity to see how Bellarmine sweats and struggles; and yet, when he hath done, he is so fare from satisfying the Reader, as he may see he satisfieth not himself. Observe again, how strangely Indulgences are granted; for upon the very same cause (saith he) sometime larger, and sometime lesser, Jndulgences are given: and sometime the largest, even a Plenary, upon a most slight and little occasion, as for example, When the Pope gives a Plenary to all persons present at the doors of Saint Peter in the Vatican; when he gives his solemn Blessing upon Easter day: Now doubtless, here is a great reward, for a little service; or else Indulgences are toys, not worth taking up. Moreover, the jesuit cannot deny, but that Soto, a late learned Spaniard, and famous Gerson before him, to cover the Pope's shame, were content to believe that the huge Indulgences of 10. and 20000. years, were never indeed granted by the Pope, but forged by those base fellows that follow those Suits, called his Quaestores, or Quaestuarii: and in his own conscience (it seems) he could be of the same opinion; yet that he also may cry with the greater company, Great is Diana of the Romans, he will not give way to these two more honest than himself; but refusing them, strains his wit, to prove that the Pope's themselves not only do, but with good reason may grant Jndulgences, for 10. and 20000. years: Nay, so fare is he besotted with the love, or inated with fear of offending this Romish Strumpet, as he will needs defend these foul exorbitances, although he cannot but confess, that the eldest, and holiest Popes of all gave 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 gave but one Indulgence, and that was but for forty days; and Sergius the second was held very bountiful, who granted one for three years: And in the more corrupt and audacious days of Innocent the third, he himself confesseth, that his Predecessors did not extend their Jndulgences above the space of forty days, or one year at most; therefore he himself, as bold and busy as he was, would reach no further. And after him, Nicolas the fourth, though he gave diverse to the new Church of Saint praxedes in Rome, yet exceeded he not in any of them the foresaid compass of one year, or 40. days. What means this man to make known these things, and yet to defend them that do the contrary? for what is it to approve these, but to reprove the other? And seeing the jesuite defends the granting of Indulgences for 10. 15. and 20000. years, we now desire some of those zealous Romish Catholics, whose either devotion, or curiosity carries them to the Jubilee; that, seeing Bellarmine is dead, The Book is entitled, Horoe beat●ssimae Virginis Mariae ad legitimum Sarisburiensis Ecclesiae ritam, cum 15. orationibus beatae Brigittae, ac multis alias orationibus pulcherri●is & Indulgentiis, etc. Parisiis. 1529. they would inquire of their holy Fathers, and Confessors, whether they may not as well believe that they shall as well enjoy the Jndulgence of 32000. years for creeping up the 32. steps of Pilat's stairs, which they say are now in Rome, and are the same by which Christ was carried to his trial? and farther; whether they may not as well believe that Prayer-book, which a little before the reformation of Religion was printed for them by the Pope's authority in Latin, and English, wherein it is affirmed of a little short Prayer there set down, that, Our holy Father Sixtus the fourth, Pope, hath granted to all them that devoutly say this Prayer before the Image of our Lady, the sum of eleven thousand years of Pardon. Then follows the Prayer, which is scarce half eleven lines in length, and therefore doubtless is very well worth saying, seeing every half line is paid with 1000 years of pardon. And the same Book affirms of another Prayer, thus, Our holy Father Pope john the 22. hath granted to all them that devoutly say this Prayer after the elevation, 3000. days of Pardon for deadly sins. This Pope, though more sparing for the time, yet is he more bountiful for the matter, seeing his Pardon extends even to deadly sins. And of another Prayer, Our holy Father Pope Boniface the 6. hath granted to all them that say devoutly this Prayer at large, between the elevation of our Lord, and the three Agnus Dei's, ten thousand years of pardon. And touching an Image of Christ on the Cross, that Book saith; To all them that before this Image of pity devoutly say 5. Pater nosters, 5. Aves, and one Credo, piteously beholding these arms of Christ's passion, are granted 32755. years of pardon. And (lest any should think this too little, seeing there be 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 Book saith, that Pope john, at the request of the Queen of England, granted to all them that devoutly say this Prayer before the Image of our Lord crucified, as many days 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 Queen Elizabeth, wife to Henry the 7. granted out of the spiritual treasure of holy Church, that who so shall say at the 3. tollings of the Aue-Bell, 3. Aue Maria's; that is, at six a clock in the morning three, and at noon three, and at six a clock at night three, shall have for every Aue, 860. days of pardon, which amounts in one day to about 8000. days, and in a year, to diverse hundreths of thousands of years. And the Book 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 marvel not; for certainly our Bishops might as well confirm it, as he grant it, and to as good purpose add more, as he gave so much. And of another Prayer the Book saith, This Prayer ye shall say in the worship of all the blessed members of Christ devoutly, and ye shall have 300. days of pardon for every Salve, Now there be 13. Salue's in that Prayer. And of another Prayer containing 5. short petitions, the Book saith, These 5. Petitions, and Prayers made Saint Gregory, and hath granted unto all them that devoutly say these 5. Prayers with 5. Pater nosters, 5. Aue Maria's, and a Credo, 500 years of pardon. And of another Prayer the same Book saith, This Prayer is made by our holy Father Pope john the 22. and he hath granted to all them that devoutly say it, beholding the glorious visage of our Lord, 10000 days of pardon: and they that cannot say this Prayer (for it is in Latin) let them say 5. Pater nosters, 5. Aues, and 5. Credo's. And of another short Prayer little longer than an Aue: Thus Alexander the 6. Pope of Rome hath granted to all them that say this Prayer devoutly, in the worship of Saint Anna, and our Lady & her Son Jesus, 10000 years of pardon for deadly sins, and 20. for venial, totiens, quotiens. And of another Prayer to be said, as one goes thorough a Churchyard, the same Book saith, johannes Papa 12. concessit omnibus dicentibus orationem sequentem transeundo per Cemilerium, to● ants Indulgentiarum; quot fuerunt ibi corpora inhumata à constitutione ipsius Cemiterij. Pope john the 12. granted to all that shall say the Prayer following as they pass by any Churchyard, as many years of Indulgences as there have been bodies there buried since the Consecration of the said Churchyard. And no matter though this john the 12. was a most wicked & monstrous man, as all Stories testify; for no doubt he had for all that as good power to grant these Indulgences, as any other of his fellows. And to draw to an end of these endless Indulgences, take one more, good Reader, which is an endless one indeed, namely, one that holds hundreds, and thousands of years nothing, but gives a whole million at once: for my part, I should not hold myself worthy of belief in so transcendent a relation, if the Book itself, and the very words were not extant to all the world's view: for I am sure the Book was once as common amongst the Papists, as is now the office of our Lady; and if their later policies have suppressed it, it will but redound the more to their shame, for it is yet fair, and perfect to be seen. Ibid. fol. 73. Sacellum sanctae Crucis septem Romanorum. The very words are these: These 3. Prayers be written in the Chapel of the holy Cross in Rome, otherwise called the Chapel of the holy Cross of the 7. Romans: who that devoutly say them, they shall obtain X.C.M. years of pardon for deadly sins: (Mark good Reader, ten hundred thousand years) granted by our holy Father John 22. Pope of Rome. See, you Romish Children, the bounty of your great Father: you that believe this, we marvel not that many go so fast, but that any of you can be kept from going to Rome, to enjoy the embracements of so bountiful, and tender a Father, that hath his hundreds, and thousand, nay a million of years 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 ever open, and never empty, being Treasurer of such a treasure as is never spent. Neither stays his bounty here; but because he knows that some are not only unlettered, and cannot read, but dull of understanding, and unfit to learn; therefore out of his tender compassion to his Children, he hath devised means to help their infirmities, and supply their defects: to which end he hath devised, and appointed certain holy Pictures, to the very sight, and contemplation whereof, he hath granted as much grace, as to the saying of the forenamed Prayer. As namely, to one Picture of the Crucifix in that Book, and to the beholding of the same, are annexed no fewer than many thousand years of Pardon: the words themselves are these: Who that devoutly beholdeth this Arms of the Lord jesus Christ, Ibid. fol. 75. shall obtain six thousand years of pardon of our holy Father Saint Peter's 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 unto all them very contrite, and truly confessed, that say these devout Prayers following in commemoration of the bitter Passion of our Lord jesus Christ, three thousand years of pardon for deadly sins; and other three thousand, for venial sins, and say first a Pater noster, and Aue Maria. Surely here is an Indulgence cheap enough, 6000. years, only beholding devoutly the Picture of a Crucifix. Verily, all the Heretics, and Huguenots in the world, cannot brag of such bounties in their Churches. Nor are these Jndulgences only given, which as they say, free them only from Penance enjoined; but they have others, which free them also from their sins, and purchase them pardon, and remission of them. For example, the same Book tells us, that to the saying of 3. Prayers there specified, the Pope granted remission of all sin: the words are these: Fol. 70. Our holy Father Pope Jnnocentius the 3. hath granted to all them that say these 3. Prayers following devoutly, remission of all their sins confessed, and contrite. Fol. 69. And of another Prayer, the Book saith; Our holy Father Sixtus the fourth hath granted to all them that be in the state of grace, saying this Prayer immediately after the elevation, clean remission of all their sins perpetually enduring. Nor do these Indulgences only deliver those that purchase them, but also others, even the soul of the deceased, out of Purgatory: for thus saith the same Book of certain Prayers called Saint Bridgets O's: Ibid. fol. 59 There be the 15. O's, the which the holy Virgin Saint Bridget was wont to say daily before the holy Rood in Saint Paul's Church at Rome: who so say this a whole year, he shall deliver 15. souls out of Purgatory of his next Kindred; and convert other 15 sinners to good life; and other 15. fifteen righteous men of his kind, shall persevere in good life. And whatsoever ye desire of God, ye shall have it, if it be to the salvation of your soul. Nor is this all; but they have Indulgences annexed to certain Prayers, which shall deliver them also from bodily dangers; for thus saith the Book of another Prayer. Ibid. fol. 69. This Prayer was showed to Saint Augustine, by revelation of the holy Ghost, and who that devoutly say this Prayer, or hear, read, or beareth about them, shall not perish in fire, nor water, neither in battle, nor in judgement, and he shall not die of sudden death; & no venom shall poison him that day. Nor is this yet all; but they have other Prayers whereunto are annexed such powerful Indulgences, as he that saith them, cannot be damned, nor go to Purgatory; but must needs go to Heaven immediately, when he dies: let the Reader judge; for these be the words. This Prayer made Saint Augustine; affirming, Ibid. fol. 65. who that say it daily kneeling, shall not dye in sin, and after this life shall go to the everlasting joy, and bliss. And the Conclusion of the former Prayer, is this; Whatsoever, he who saith this Prayer, asketh of God, Fol. 69. he shall obtain, if it be to the salvation of his soul: and when thy soul shall departed thy body, it shall not enter to Hell. Nay, they have one Prayer which shall do more than all these; witness the words: for saith the Book, This Prayer is written in a Table that hanged at Rome, in Saint Peter's Church, near to the high Altar, Ibid. fol. 78. there, as our holy father the Pope is wont to say Mass; and who that devoutly with a contrite heart daily say this Orison, if he be that day in the state of eternal damnation, than this eternal pain shall be changed him into temporal pain of Purgatory: and if he have deserved the pain of Purgatory, it shall be forgotten, and forgiven, through the infinite mercy of God. Of the infiniteness of God's mercy we are well assured, and doubt not but by that mercy, all sin may be forgiven, and this we know to be good Divinity: but that God forgives sins by that means, as by the saying of that Prayer, is new Divinity coined in Rome, but shall never be currant in God's Church. And yet this is not all, but as the former Prayer makes a man happy when he dies; so they have also a Prayer that shall make a man happy all his life long, and prosper in what he goes about: for thus saith the Book. The Prayer of Lot, jacob, and Moses, Ibid. fol. 100L. for them that have taken any new great thing upon them, that the would have brought to good end. We never knew till now, that Lot, jacob and Moses did use the same Prayer: but when they made this Book, 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 control them. And that our English Papists may know the better what a jewel they have of this Book, and for that there be diverse (if I mistake not) which bear this same title; therefore, that they may the better know it when they have it, and make account of it as it deserves; I will let them know, that there be other precious Romish jewels 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, etc. Mihi assistant in omnibus necessitatibus meis, ac me defendant & liberent ab omnibus periculis, tentationibus, & angustijs corporis & animae, & ab universis malis praesentibus, praeteritis, & futuris me custodiant nunc & in aeternum. Amen. Ibid. fo. 101. Prou. 18.10. A devout Invocation, and Prayer of all the blessed names of our Lord Jesus Christ, as we find them written in holy Scripture: then follows a Prayer beginning thus, and thus adorned: OMNIPOTENS DOMINUS, ✚ CHRIST US, ✚ MESSIAH, ✚ SOTHER, ✚ EMANVEL, ✚ etc. And so it goes on with 43. names, and as many red Crosses, and betwixt every name a Cross; after all which, the Prayer is, that those names may defend, and bless him that saith it. Nay, not only these names of Christ; but, even the same Prayer is made of the Wisemen 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, etc. Assist me in all my necessities, defend me, and free me from all dangers, temptations and extremities of soul and body; and keep me from all evil, past, present, and to come, now and for evermore. Amen. Solomon told us, that The name of the Lord is a strong Tower, and the Righteous flying to it, are helped. But it seems, Solomon was short in his Divinity; for here be names of men, not one, but many that can do it as well. Moreover, you Romish Catholics know, to your special edification, This is the Book, wherein you have that rare piece of Devotion, which I dare say God's Church never had; namely, a Prayer which the Devil taught Saint Bernard; for saith the Book: When Saint Bernard was at his Prayers, Ibid. fol. 125. the Devil said to him, I know certain Verses in the Psalter, who that say them daily, shall not perish, and shall have knowledge of the day that he shall die; but the Fiend would not show them to him; who then said: I shall say daily the whole Psalter, and so I shall be sure to say those verses: but rather than he should do so, the Fiend shown him those Verses. And so follow 12. Verses of the Psalms, taken for the most part our of the 119. Psalms, and there is a Title over them in these words, Precor te 〈◊〉 Princeps egregi● Gabriel fortissimè, agonista certantium, exurge mihi in adiutoriu● adversus malignantes. Esto mecum contra adversarios meos, & omnes operantes iniquitatem: deleg● versuros busies, & ●●●na violentes, & omnes adversantes mihi, tue epitilatu victi fugentur, favente Domino nostro jesu Christo. Ibid. fol. 96. Versus Sancti Bernardi; but sure they might better call them, Versus Diaboli: for howsoever to us they be of the holy Ghosts inspiring, and David's penning; yet to them they be of the Devils choosing, and commending. Well, let them thus learn both their Doctrines, and devotions from the Devil; we, for our parts, envy them not; it sufficeth us to be of the number of those the Prophet speaks of, They shall be all taught of God. Moreover, this is that Book, 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, etc. and the same things are therein called for of them which Christians do of God: take one Example: I beseech thee, thou excellent Prince Gabriel, thou valiant Champion, rise up in my defence against the wicked; be on my side against my enemies, and all that work iniquity; discover their crafty plots, confound their power, that all who oppose me, may be put to slight by thy assistance, with the favour of our Lord Jesus Christ. There is also a Prayer to thy proper Angel, 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 fare more excellent than the Lords Prayer. I am not willing to be trusted in so strange a report; let the Reader judge by the words themselves. Ibid. fol. 55. This Prayer was showed 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 devoutly saith it, shall have a singular reward of our blessed Lady, and her sweet Son jesus. Then follows a Prayer to the Virgin Mary, which thus gins: Aue Maria, Ancilla Trinitatis, etc. and though it be a long Prayer; yet is it all to that blessed creature the holy Virgin, and not one word to God. Lo, here is a Prayer to a Creature more excellent, than any to God; and a Prayer made by a man, as fare more precious than 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 we poor condemned Heretics of England, ask them upon their consciences, what kind of Divinity, and devotion this is; for our parts, we would account him a Blasphemer, that should say so amongst us. There is also another Prayer, of which this strange report is made in that Book. Ibid fol. 50. This Prayer shown our Lady to a devout person, saying that this golden Prayer is the most sweetest and acceptablest to me: and in her appearing, she had this salutation, and Prayer, written with Letters of gold in her breast. Then follows a Prayer to the same holy Virgin, beginning thus: Aue Rosa, sive Spinis, etc. Here is another piece of rare Divinity, and Devotion, that the holy Virgin should recommend a Prayer made by a man, and to herself alone, as more excellent in itself, and acceptable to her then the Psalms, that were dictated by the holy Ghost, and all the Prayers made to God himself. Lastly, in this Book there is a Prayer where God is made Mediator to a Creature; nay, to a silly Woman S. , even such a one as we are not sure whether she ever was or no: The words are so strange, as it's pity but they should be known. For, first they pray to her to prepare the glory of Heaven for them which she hath merited. Aue Sitha famula Sancta jesu Christi, para nobis gloriam quam tu meruis●i. Our Bible's teach us that God the Father prepared the glory of Heaven, and Christ jesus purchased it for us: But here is Romish Catholic Divinity, which teacheth us we may have them both another way; for S. both prepares it & pays for it. Then follows such a Prayer, as all the Lutherans and Caluinists cannot show the like; for thus go the words: O God, who didst honour the blessed Virgin Scythe, Deus qui beatam Sitham Virginem famulam tuam in ipsius vita multis miraculis decorasti: te suppliciter exoramus, ut 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 servant with many miracles in her life; we humbly beseech thee that all those who in thy name do seek help of her, may by her means find it seasonably to themselves from thee, by Christ. Christian Religion teacheth us to pray to God in the name of Christ; but here is a Religion teacheth to pray to Saint Scythe, in the name of God. judge (good Reader) if here God be not made a Mediator to a Creature. Thus have I given you (ye Romish Catholics) a full taste of the dainties laid up for you in this Book. If these be all lies, falsehoods, and fooleries, then see with what food your forefathers were fed, and learn what to judge of those Popes, Pastors, Teachers, and Confessors, that thus gave them Scorpions in stead of Bread; and see how foully the Roman Church erred, which for many ages allowed this Book by public authority: But if these be true; then see what a brave thing it is to be a Papist, who upon such easy condition, can purchase such Pardons, & procure such Jndulgences to himself & to others, both for body and soul, both for this life, and for Purgatory, both for the penalty and for sin itself, nay, for deliverance, not only from Purgatory, but from Hell: No marvel verily if so many believing this, do become Papists, and certainly we were worse than Heretics, and worthy to be damned deeper in Hell then Julian, and Judas, if we believing this, did not presently turn Roman Catholics. And all this thus presupposed, we must needs confess these prices for these Indulgences very cheap, if they were much dearer, for suppose they have the power of giving these Indulgences but a few years; 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 its likely enough so much and more may be gathered in again in one week, as will pay for the whole years rend. And whereas many amongst us, out of ignorance of these Romish secrets, and some, out of charitable construction believed not, they ever allowed such Indulgences for so many thousands of years, and for remission of all, or half, or a part of a man's sins: now comes the Pope in this Book, & satisfies us to the full, that such Merchandises are common in the Romish Market, and that the Pope's Exchange is never empty of them. And so indulgent, and favourable a Father is the Pope, as he will not engross this power of granting Jndulgences to himself alone; but as the Law hath imparted it in some measure to Metropolitans, and Bishops: So he, for reasonable consideration, will, out of his love and bounty, afford the same even to Parish Priests, the Rectors of Churches, and Curates of Chapels, and will not appropriate them only to his Churches in Rome, but at very indifferent rates confer them, and annex them for a time to any other Churches, and Chapels, the whole World over. And lastly, observe (good Reader) how just the Pope is, and how thankfully he recompenseth any favours done him, or any thing he takes from any body: for example, if Kings, or Princes pay well their Peter-pences; and suffer their subjects to pay good prices for their Palls, and other preferments, and to send in roundly their Annats, tenths, Contributions, and such other payments, whereby they empty their own, and fill his Coffers; then in recompense for this base trash, he will send one King a pair of hallowed beads, which forsooth have touched Saint Peter's Sepulchre, another a golden Rose, or a hallowed Sword, blest with his own most holy hand; or else an Agnus dei, made up only by himself, whose virtues no tongue can tell: or else a most precious Relic, as haply a tooth of some great Saint; or two, or three hairs of the tail of the Ass whereon Christ road into Jerusalem; or, if he be a great King, than that inestimable jewel, a bit of wood, which must be held a piece of the cross whereon Christ died. So excellent an Alchemist is he, as in stead of turning base metals into gold, and silver; he can teach Kings, and Princes thus to turn their gold, and silver, into lead, and iron, paper, and parchment, wood, and wax; and in like manner having robbed many thousand of the Churches in the World of their Tithes, and Live; as namely, of our not 10000 Parishes, he hath devoured almost 4000 Now in recompense of their Tithes so taken from them, he here sells them for silver these glorious Jndulgences, being fine painted Babies to please Children; but known to the wise not worth taking up. But thus this wily Fox preys upon the world, and having stolen the Goose, sticks down a Feather. But the honest Reader may justly here demand what they mean by an Jndulgence for the Remission of the 3. part of a man's sins; for it seems strange Divinity, that any part of a man's sins should be remitted, and the rest remain unpardoned: especially if here by sins, they understand the guilt of sin; seeing the grounds of our Religion teach them, that sin is either altogether, or not at all pardoned: for whereas in the Creed, our Religion teacheth our people to believe the forgiveness of sins, as an Article of their Christian faith, and the prime prerogative belonging to the true holy Catholic Church, whereof they believe, and profess themselves to be members; it would sound as new, and unsound Divinity in their ears, to be taught that they may safely believe the remission of a third part, and not of all their sins. And whereas Christ in that holy Prayer, and Pattern of all Prayers, the Lords Prayer, not only gives good leave, but even warrants, and commands every believing Christian to pray for the forgiveness of his sins: Luke 11.4. they would doubtless hold him, no better than a piece of the Great Antichrist, that should tell them, their Saviour meant it not of all, but a part of their sins. And therefore they do boldly believe, that when he told some of his followers, their Sins were forgiven them, he meant plainly as he spoke, and gave them leave to take it in the best sense: And, as the gifts, favours, and pardons of Princes to their Subjects use to be extended, enlarged, and construed to the best behoof of the Receiver; so much more this Prince of Peace enlargeth his love, and is well content his believing Subjects improve his pardon to their best benefit, and as it may be most favourable, and comfortable to themselves, and therefore fear not to believe, that when he pardons, he pardons all, and reserves not a third part, or a half to be paid for afterwards: and they dare maintain it, against any Confessor in Rome, or jesuite in the world, that when Nathan pronounced to David, that God had pardoned his sin, 2 Sam. 12.13. neither Nathan intended, nor David did suspect any exception, or reservation of some part of his sin, that was not pardoned. So that if here they mean of sin itself, they will find few Customers for this Commodity amongst us: And therefore seeing it is Divinity of a new stamp, they had best keep this new refined Romish ware at home. We doubt not but during all this merry year of Jubilee, such curious commodities as this will be of great price amongst them, and that there will be more fools ready to buy them, than there be wise, and crafty fellows ready to vent, and sell them: nor do we doubt but that many things daily refused for counterfeits here, pass well enough for good, and currant amongst them. Let therefore the Romish Pilgrims, & Penitents pay what they please, or make their Market as cheap as they can for pardon of a third part of their sins, we dare say, our people will not give a penny for the pardon of never so many, as long as there lies remaining but one sin unpardoned: for they believe the Text that tells them, Psal. 32.1: That man is blessed whose sins are remitted; but their Bible's afford them no Charter of peace, nor blessedness to him that hath but a third part remitted: And our Country people would soon tell them, that sins in the soul, are like thorns in the heel, and so hinder their way to Heaven and happiness, and will therefore never be at cost, and pain to pluck out some, and leave more behind; seeing one alone will suffice to hinder his upright, and cheerful walking. But if by sin, they here understand the Penance or punishment due to sin; then why do they not explain it, whether they mean the punishment justly inflicted by God, or the penance craftily imposed by themselves? If the former, than we desire to see their authority, and to show their Commission how they came to be Stewards, and dispensers of God's justice: And we must then also let lose upon them one of their own Friars, Bernardinus de Bustis in suo Ma●i●●●. who about the time that this Book was made in Rome, preached in the Pope's own presence, that God had divided his kingdom with the blessed Virgin, committing mercy to her, but reserving justice to himself. Which blasphemy, though it looked so black, as Cassander confesseth, Cassander in Consultat. it was hideous in the eyes, and ears of many Romish Catholics; yet we must needs say he dealt reasonably, in regard of the Authors of this Book, and broachers of this Doctrine; for he, though he took away mercy, yet left he God his justice entire. But these men encroach upon his justice also: and so amongst them they have made a god, who hath neither justice, nor mercy. But what care they? They have a Lord god at Rome, and all their care is, to keep his Crown safe, his Prerogative entire, and his power unbounded; for so long, they are sure their shall never be touched. But if they mean no more by sin in this place, but the penance which themselves do politicly impose upon their Penitents, than what a noise is here about nothing, and how grossly is the good honest Reader guled, and abused with a shadow for a substance? For 1. the plaine-meaning man is made to believe, that in such a Church, or Chapel, on such, and such (not unreasonable) conditions, he may gain remission of the third part of his sin. And presently both his Religion and reason tell him, that there is no doubt but in another place as good as that, he may purchase another third, and in another, the third remaining, and so consequently be fully discharged of all his sins: (for he knows well, the Temple of Jerusalem is abolished, and since then, no Church, nor Chapel hath any holiness, blessing, Indulgence, or power given it by God, or man, which another may not have:) He therefore reading this, is filled with hope, and surprised with joy, as knowing now the place where, the means whereby, and conditions whereupon he can readily purchase pardon of all his sins. But alas, when the matter comes to due trial, see how the good soul is deluded, when in stead of the forgiveness of his sin, he must be contented with an abatement of a Portion of that Penance which his crafty Confessor imposed upon him; which if it were justly, moderately, and orderly laid on him, then as a wholesome medicine, it's better all taken, than any part forborn; but if unworthily, and unjustly, why then should he pay any thing for having it abated? But thus we see here, as in many cases more, how the Romish Strumpet mocks, and deceives her poor Children. She calls them to her, as to the true Church; but they find her a Synagogue: She professeth to be their loving Mother; but proves a cruel Stepdame: She promiseth them the pure Manna of God's Word, but feeds them with Legends, lies, tales, and traditions: She flourisheth with no fewer than seven Sacraments, and yet they cannot have one as Christ ordained it: She tells them of General Counsels governed by the holy Ghost; and they prove private Conventicles complotted, called, concluded, and wholly carried, and guided by herself. And here (good Souls) she makes them believe they shall have forgiveness of their sins, and it proves no more but remission of a piece of the Penance her Priests had laid upon them. O what pity is it, that so good Children should not have a better Mother! and what shame is it she should thus play fast and lose with them who trust their souls into her hands, and that she dare thus dally in cases of Conscience? But leaving these seduced souls to better advised thoughts, and wiser ways, unless they have resolved to run into their own ruin: for our parts that are but bystanders, 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 lays about her on both sides: for first she keeps it in her power to enjoin them, and lay upon them what penance she pleaseth: on the other side she takes upon her to dispense, 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 again when she is pleased, we marvel not she hath made herself so strong, and gained so great a power over the blind, and ignorant World of Romish Papists. CHAP. XIII. EXEMPTIONS. The Romish Text. An Exemption of a Monastery of Friar's Minors, from the jurisdiction of their Provincial, will cost 30. Gross. To be exempted from the jurisdiction of the Bishop during his time, will cost 50. Gross. And if the Abbot will have withal, a Licence to wear a Mitre, it must cost him, saith john the 22, 100 Gross. Of a Bishop, from the jurisdiction of his Metropolitan during his life, is rated at 50. Gross. Of a Parochial Church from the Bishop's jurisdiction, 20. Gross. Of the Parson of a Parish, from the power of his Ordinary, during a suit, is rated at 20. Gross. Of an Hospital, from payment of Subsidy, 20. Gross. Of a Town from the payment of any Impositions, 60. Gross. Of a private person for the same 30. Gross. Also in the Rate-booke of Pope john the 22. there is found an exemption of a Monastery, & the Covent, taxed at 300. Gross. English Observations. ALl good Lawgivers', and wise Statesmen, Christian, or Heathen, ever held it as a rule, that good Order is the life of a Commonwealth, 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 war, and all wise Governors in peace, were such strict observers of all, not only politic Constitutions, but even Martial Discipline, that tended to maintain the authority of Superiors, and to nourish obedience in the Inferiors, that no money, nor reward, nay no nearness in nature nor bond of blood could procure Exemption, or Privilege in this case. How famous are the ancient Roman, and Grecian Generals for executing their martial Laws, not only upon their most valiant Soldiers, but even their worthiest commanders, and Leaders, nay their own sons, if they transgressed the rules, and orders of the Army, or went beyond the bounds, and limits of their places,? Nay, their wisdom would not allow them to do a piece of good service, if it were done out of order, or contrary to any public command; and if any did so, he were sure first to be rewarded for his good service, & valorous exploit; but as sure to be punished for his presumption, and transgression, though in some cases the Penalty were no less than death itself. The wel-aduised Readers know, that the Histories afford us plenty of examples in this kind: One of Alexander the Great is most remarkable, (howsoever held by some to be a hard piece of justice) who sailing on a time in Tigris with diverse Princes, and great Lords, it chanced, his Royal Diadem fell from his head into the River, where being in danger to be lost a Sailer that could swim, cast himself into the water, and notwithstanding the fierceness of that stream, adventured his life, to save his Sovereign's Diadem: and having recovered it, and not being able to bring it in his hand, being of necessity to use both hands to save his life, he held it in his teeth: but being to work, and strive against the stream, he put it upon his head; and so, with much peril of life, recovered the Ship, and presented the Emperor with his Diadem. This loyal, and brave adventure of his, was most bountifully and Princely rewarded; and moreover, he had leave, and time given him, to dispose, and bestow his reward to whom he would; but was judged to forfeit that head, upon which he had presumed to put the Ensign of Majesty. And surely, much may be said on both sides. Yet this conclusion seems to many wise Statesmen unbattered, That the justice of the Sentence is agreeable to the grounds of true Policy, which in no case can admit a Subject to make himself a Sovereign, no not for an hour. And so necessary is Subordination in all estates, and so comely, and precious a thing is Order, as even God proclaims himself The God of Order; and himself hath constituted Sovereignty, and Subordination, both in the Old Testament, & the New, both in the Law, and Gospel, both in Church and Commonwealth, both in public, and private Societies, nay, both in heaven, and in earth: There are degrees of glory, even among the heavenly bodies; 1 Cor. 15.41. for one Star differeth from another in glory: and if one of any Orb, or Sphere, should not be content with his place, but strive to be in the room of the higher, would it not breed a destruction of all? The glorious Angels have also their Orders, and Subordination; and we know, 2 Pet. 2.4. those that kept not their first estate, were cast down into darkness, that so they might hurt no more but themselves: And as soon as there begun to be a world upon earth, the God of Power, that made it, shown himself also a God of Order, for the establishing, and governing of it; subiecting, even from the beginning, the Child to the Father, and Mother, the younger to the elder, the Female to the Male; and (in some degree) the Wife to the Husband: & Abel, with all his virtue & holiness, Gen. 4.7. must yet be subordinate to Cain, his elder Brother, though an , and graceless man. And as these combinations; and Relations were from the beginning as fundamental 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 subjected the servant to his Master, Ephes. 6. the Subject to his Sovereign, the Soldier to his Commander, the borrower to the Lender, the Learner to the Teacher, the simple to the wise, the poor to the rich, the weak to the strong, the Captive to the Conqueror, and every kind of Inferior to the Superior. And without this Subordination, neither Heaven, nor Earth can subsist. By due observation herereof, the Church, the Commonwealth, States, and Kingdoms, Provinces, and Countries, Cities, and Towns, Castles, and Forts, Societies, and Corporations, Houses, and Families, Armies of men in the Field, in Camp, or in Garrison, nay, the very Ships upon the Seas, are maintained, and preserved; 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 never give any way to the least violation of any one of them. Where do we ever read, that God exempred the Child from the Authority of the Father, or the Subject from obedience to his lawful Prince, or the Levite from the power of the Highpriest? What shall we say then to this Romish confusion, where not only Monasteries may for money Be exempted from the power of their Provincials, but Bishops from their metropolitans; yea, Parish Churches from their Ordinaries? If this may be granted for money to one Cloister, 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 justice will either grant it to none, or allow it to all. Who that knows, and considers this, can marvel any more at the deluge of disorders, and that universal defection, & corruption reigning in the Romish Church? For what else can follow, where every Inferior may purchase exemption, and liberty from the power of that Superior, to whom, before GOD, and man, they be subjected, and to whom it belongs to see them do their duties? Again, see here how true it is, that one said and sung of Rome. Heu Romae nunc solae pecunia regnat. For behold, here is no respect of virtue, or extraordinary desert; but pay the 20. 50. or 100 Grosses, and they shall be exempted, whatsoever they be. Now let any man judge in reason, whether in cases of this kind, the worst will not pay best, and the most licentious delinquent give most, and pay dearest, to be exempted from that lawful Authoriry, which may control them and keep them in order. More over, they charge us with liberty and slander our Religion as a Doctrine of Licentiousness, and giving way to Carnal Liberty: But here the indifferent Reader may be soon satisfied; at whose door, theirs, or ours, this base Bastard, Carnal Liberty, is to be laid, and left. Now, who ever heard among us, that either our Religion gave way, or our supreme Magistrates leave, for Inferiors to be exempted from the lawful power, and authority of their Superiors. But this (you see) is common, and ordinary in the Romish Church, and not done by the devices, or crafty corruption of some great Officers to enrich themselves; but even by the Pope himself, and that Sovereign, and uncontrollable power of his, which is all one (say they) as if Christ himself 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 devise, and afford so many Exemptions from Arch-Bishops, Bishops, & c? Is it only the gain of the present fine, or fee, which is paid for the Bull of exemption? Surely no: There is a further benefit, and power which accrueth to the holy Father hereby: for by such exempting of Monasteries, and upstart Orders, Ecclesiastical Ordinary jurisdiction is abated, and abased, and the Pope's omnipotency augmented, in that those Exempts depend either immediately on the Pope, or on some such Superior, who merely holdeth in Capite of the Papacy, What more odious eyesore to the Pope, than that Episcopal power should remain entire in the Bishops, without detruncation? And where hath the Pope gained more ground, then where he hath clipped the wings of Episcopal jurisdiction, by Reservations, Exemptions, Appeals, etc. FINIS.