The sermon preached at the Crosse, Feb. xiiij. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against papist, and Brownist, to be the truth: wherein, this point is principally followed; namely, that the religion of Rome, as now it stands established, is worse then euer it was.
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they guarde their bodies, and carry their soules to heauen but the curing and conuerting of the soule hath God delegated to his Prophets, being men like our selues;
they guard their bodies, and carry their Souls to heaven but the curing and converting of the soul hath God delegated to his prophets, being men like our selves;
Neither is it the speech and protestation of hypocriticall and fained friends, who say thus to Babel, to make a great boast of their little loue (tho some hold so, whose iudgement otherwise is of great respecte for the reason heere giuen is too good,
Neither is it the speech and protestation of hypocritical and feigned Friends, who say thus to Babel, to make a great boast of their little love (though Some hold so, whose judgement otherwise is of great respect for the reason Here given is too good,
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for it is ordinarie with the Prophets in the old Testament, when they speake of matters literally true at that time, in & vnder them to point at further matters, of a more spirituall and higher nature.
for it is ordinary with the prophets in the old Testament, when they speak of matters literally true At that time, in & under them to point At further matters, of a more spiritual and higher nature.
cōsidering that the history of Babylons carying Israel captiue, of their vsage in their captiuitie, of their forsaking Babylon and returning home againe,
considering that the history of Babylons carrying Israel captive, of their usage in their captivity, of their forsaking Babylon and returning home again,
and lastly, of Gods iust vengeance and destruction of Babylon, are so notoriously know•n. Therefore we will passe by the story, and stand rather vpon matter of doctrine.
and lastly, of God's just vengeance and destruction of Babylon, Are so notoriously know•n. Therefore we will pass by the story, and stand rather upon matter of Doctrine.
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then they besieged and took Ierusalem, the seate of the kingdome, tooke and slew their kings, ouerthrew their Kingdom, ruinated their State, burnt their Temple, defaced their Religion, killed whome they would, caryed captiue whom they would,
then they besieged and took Ierusalem, the seat of the Kingdom, took and slew their Kings, overthrew their Kingdom, ruinated their State, burned their Temple, defaced their Religion, killed whom they would, carried captive whom they would,
Thus we see generally, they wished her well: But what is the particular good they wished her? namely, her healing and conuersion. We would haue healed her:
Thus we see generally, they wished her well: But what is the particular good they wished her? namely, her healing and conversion. We would have healed her:
heere many things might be pressed, I wil but point at them. 1. That it is the property of a holy man, to wish aboue all things the spiritual good of them with whō he liues:
Here many things might be pressed, I will but point At them. 1. That it is the property of a holy man, to wish above all things the spiritual good of them with whom he lives:
As in the former point, a holy man is like to God: so herin, to Christ, who when Iudas and the Iewes were conspiring his destruction, the same houre was ordaining the holy sacrament,
As in the former point, a holy man is like to God: so Herein, to christ, who when Iudas and the Iewes were conspiring his destruction, the same hour was ordaining the holy sacrament,
and establishing the meanes of their saluation . Thirdly, Israel liues in Babel, & would gladly haue her as holy as themselues; wee would haue healed her.
and establishing the means of their salvation. Thirdly, Israel lives in Babel, & would gladly have her as holy as themselves; we would have healed her.
Thus euery place is better for him where he comes: and when he is gone, his memory is blessed, his vertues praysed, his name honored, & his person loued.
Thus every place is better for him where he comes: and when he is gone, his memory is blessed, his Virtues praised, his name honoured, & his person loved.
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Yet it belongs also to euery Christian, to performe the duties of holy and spirituall edification, to them with whome hee liues, for their spirituall good.
Yet it belongs also to every Christian, to perform the duties of holy and spiritual edification, to them with whom he lives, for their spiritual good.
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Not onely the Prophets here would haue cured Babylon, but euen those three young gallants, being noble Courtiers, gaue a worthie example, to all of their age and ranke, of admirable courage and constancie in Gods cause, chusing rather to die,
Not only the prophets Here would have cured Babylon, but even those three young gallants, being noble Courtiers, gave a worthy Exampl, to all of their age and rank, of admirable courage and constancy in God's cause, choosing rather to die,
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The people also had their hand in this good businesse, they ceased not in all the time of their captiuitie, to vse all the meanes they could to bring Babel from her gentilisme, and Idolatry;
The people also had their hand in this good business, they ceased not in all the time of their captivity, to use all the means they could to bring Babel from her gentilism, and Idolatry;
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the people also in midst of their mirth would weep when they remembred Syon , and would cast away their musicke and depriue themselues of all comforts,
the people also in midst of their mirth would weep when they remembered Syon, and would cast away their music and deprive themselves of all comforts,
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Which practices did no doubt amaze the Babylonians, and had bin sufficient to haue driuen them into deeper and better cōsiderations (had they not been incurable) and it is to be hoped that the sight hereof did good on some of them.
Which practices did not doubt amaze the Babylonians, and had been sufficient to have driven them into Deeper and better considerations (had they not been incurable) and it is to be hoped that the sighed hereof did good on Some of them.
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By these meanes, they endeuoured the curing of Babylon, tho they were no Prophets: and by these means, may one priuate man further the saluatiō of another.
By these means, they endeavoured the curing of Babylon, though they were no prophets: and by these means, may one private man further the salvation of Another.
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The godly and conscionable Minister, must heere learne to haue care of the least and poorest soule in his parish, considering it is as deare and precious as the best.
The godly and conscionable Minister, must Here Learn to have care of the least and Poorest soul in his parish, considering it is as deer and precious as the best.
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and therefore will preach no where but at the Court, or in great & solemne assemblies nor like those who in their parish, will be acquainted with none, conuerse with none, cōfer with none, visit none, but the rich and mighty;
and Therefore will preach no where but At the Court, or in great & solemn assemblies nor like those who in their parish, will be acquainted with none, converse with none, confer with none, visit none, but the rich and mighty;
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and great house 〈 ◊ 〉 but) through euery house, and that he ceased not to w〈 … 〉 euery one, & stood vpon it boldly, that hee was cleere from the bloud of all men (see: not some, but all ):
and great house 〈 ◊ 〉 but) through every house, and that he ceased not to w〈 … 〉 every one, & stood upon it boldly, that he was clear from the blood of all men (see: not Some, but all):
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The good father of the family must learn here, not himself, and his wife only, but to see that his children, and seruants, & those not some of the chiefe,
The good father of the family must Learn Here, not himself, and his wife only, but to see that his children, and Servants, & those not Some of the chief,
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& respectless euen of such as be holy, & dutiful Isaacs: but let such children cōfort themselues in this, that God their better father and best friend is no respecter of persons.
& respectless even of such as be holy, & dutiful Isaacs: but let such children Comfort themselves in this, that God their better father and best friend is no respecter of Persons.
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if they be suffred to harbor in the court, & to creep into the Kings priuy Chamber? Priuate persons will hardly be brought to esteem those to be sinnes, that are the common practices of great persons.
if they be suffered to harbour in the court, & to creep into the Kings privy Chamber? Private Persons will hardly be brought to esteem those to be Sins, that Are the Common practices of great Persons.
and who in his owne person, is an enemie to poperie, a detester of wantonnesse, and iniustice, and manie vile sinnes too commonly found in persons of his place.
and who in his own person, is an enemy to popery, a detester of wantonness, and injustice, and many vile Sins too commonly found in Persons of his place.
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But shee could not be healed. HItherto we haue spoken of the first generall point; namely, the louing and holy care of Israel, They would haue cured Babell:
But she could not be healed. HItherto we have spoken of the First general point; namely, the loving and holy care of Israel, They would have cured Babel:
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but the Babylonians had their answere, (as ready as now haue the papists) Think you, you (seely Israelites) that you are able to teach Babylon a better religion then it hath? is not hers of so many,
but the Babylonians had their answer, (as ready as now have the Papists) Think you, you (silly Israelites) that you Are able to teach Babylon a better Religion then it hath? is not hers of so many,
and yours but in a corner? and is not ours visible? and dooth it not prosper and flourish? and is not yours condemned by the consent of all the world? and you for holding it, iustly ouerthrowen and conquerd by vs? is not your visible Temple now defaced? your publick daily sacrifice ceased and your succession cut off? and if you haue any thing left is it not inuisible,
and yours but in a corner? and is not ours visible? and doth it not prosper and flourish? and is not yours condemned by the consent of all the world? and you for holding it, justly overthrown and conquered by us? is not your visible Temple now defaced? your public daily sacrifice ceased and your succession Cut off? and if you have any thing left is it not invisible,
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Alas poore men, for one learned Rabbine that you haue, haue not wee twenty? are not the Chaldeans the famoust learned men of the world, renowned for their high wisedome, their skill in Astrologie, interpretation of dreames,
Alas poor men, for one learned Rabbis that you have, have not we twenty? Are not the Chaldeans the famousest learned men of the world, renowned for their high Wisdom, their skill in Astrology, Interpretation of dreams,
and after him one SAMVEL, and DAVID, and a fewe others (to make themselues great and to bring to passe their owne purposes) made a publique reuolte from the Religion of all other Nations,
and After him one SAMUEL, and DAVID, and a few Others (to make themselves great and to bring to pass their own Purposes) made a public revolt from the Religion of all other nations,
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and set you vp first a Tabernacle, and then a Temple of your owne? Therefore you are to bee deemed and condemned for Schismatickes, who haue cut your selues off from the auntient and vniuersall Religion of the World.
and Set you up First a Tabernacle, and then a Temple of your own? Therefore you Are to be deemed and condemned for Schismatics, who have Cut your selves off from the ancient and universal Religion of the World.
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And vvhat though you can pleade continuance of some hundreths of yeares, yet vvhat is that to our time? for when you can scarce shewe three poore householdes in all the earth of your Religion, (as namelie, in the dayes of ABRAHAM and long both before and after) then can we prooue that all the Kingdomes and Nations of the whole earth were of ours.
And what though you can plead Continuance of Some hundredths of Years, yet what is that to our time? for when you can scarce show three poor Households in all the earth of your Religion, (as namely, in the days of ABRAHAM and long both before and After) then can we prove that all the Kingdoms and nations of the Whole earth were of ours.
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Neuer bragge that Abraham is of your religion, and therefore you are antient: for his Father and his Grand-father were ours, and therefore we are elder.
Never brag that Abraham is of your Religion, and Therefore you Are ancient: for his Father and his Grandfather were ours, and Therefore we Are elder.
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therefore neuer labour to bring vs to your noueltie and new fangled religion, but rather come home to vs and to the auntient religion of our forefathers:
Therefore never labour to bring us to your novelty and new fangled Religion, but rather come home to us and to the ancient Religion of our Forefathers:
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neuer endeuour to seduce vs into your secret and schismaticall, and inuisible; but rather come you into the light & sun-shine of our glorious profession:
never endeavour to seduce us into your secret and Schismatical, and invisible; but rather come you into the Light & sunshine of our glorious profession:
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& when God coms to giue the verdite, they are sicke, and which is worse are past healing. Heere we may learn: 1. First the pittifull estate of wicked men, They are wounded;
& when God coms to give the verdite, they Are sick, and which is Worse Are past healing. Here we may Learn: 1. First the pitiful estate of wicked men, They Are wounded;
No maruell, if this be so with priuate men, when the Ministers & Prophets of the Lord, finde oftentimes so little profit of their great labours, that they crie out;
No marvel, if this be so with private men, when the Ministers & prophets of the Lord, find oftentimes so little profit of their great labours, that they cry out;
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And after all the excellent sermons made all the time before, went not Iudas away fuller of Sathan then he came ? And to conclude, did not God himselfe preach from heauen, a notable sermon to Cain? and was he not worse for it,
And After all the excellent Sermons made all the time before, went not Iudas away fuller of Sathan then he Come? And to conclude, did not God himself preach from heaven, a notable sermon to Cain? and was he not Worse for it,
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For the first, how is Babel to be forsaken when there is no more hope of curing her? the answere is, not in loue and affectionate desire to do her good:
For the First, how is Babel to be forsaken when there is no more hope of curing her? the answer is, not in love and affectionate desire to do her good:
for after that by her often and obstinate refusall, (ioyned with spightfull contempt both of the means and the men that brings them) she hath shewed her selfe to be a filthy swine, then pearles are no longer to bee cast before her, holy things must no more bee giuen to such Dogges;
for After that by her often and obstinate refusal, (joined with spiteful contempt both of the means and the men that brings them) she hath showed her self to be a filthy Swine, then Pearls Are no longer to be cast before her, holy things must no more be given to such Dogs;
wee must forsake the wicked when they are incurable, least in steede of dooing good to them, wee take hurt our selues, by beeing polluted by her contagion,
we must forsake the wicked when they Are incurable, lest in steed of doing good to them, we take hurt our selves, by being polluted by her contagion,
then how may anie man forsake the soule that is pretious, and that cost so pretious bloud ? Surely, the spirituall Physician must neuer forsake a Church, a people,
then how may any man forsake the soul that is precious, and that cost so precious blood? Surely, the spiritual physician must never forsake a Church, a people,
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Heere is condemned the practice of two sorts of men amongst vs. First, such as be now tearmed of the separation, formerly and vsually called Brownists; who forsake our Church,
Here is condemned the practice of two sorts of men among us First, such as be now termed of the separation, formerly and usually called Brownists; who forsake our Church,
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and cut off themselues from our congregations, and separate themselues to a faction, and fashion, or as they call it, into a couenant and communion of their owne deuising;
and Cut off themselves from our congregations, and separate themselves to a faction, and fashion, or as they call it, into a Covenant and communion of their own devising;
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they vse this place and others like against vs, & say; We would haue healed you, but you will not bee healed, therefore we forsake you: but they abuse the place;
they use this place and Others like against us, & say; We would have healed you, but you will not be healed, Therefore we forsake you: but they abuse the place;
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therefore, I will turne the point of this their weapon against themselues: I meane against their errors, and this their bitter and schismaticall separation.
Therefore, I will turn the point of this their weapon against themselves: I mean against their errors, and this their bitter and Schismatical separation.
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Wherein are wee deadly or incurably wounded? what fundamentall wound is in our doctrine? what deadly corruption is in our discipline, such as eats out the heart,
Wherein Are we deadly or incurably wounded? what fundamental wound is in our Doctrine? what deadly corruption is in our discipline, such as eats out the heart,
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and life, and being of a Church? what book of Canonicall scripture receiue we not? what holde wee for Canonicall, that is not? what sacrament that Christ ordained do we want? and what haue we more then Christ ordained? what article of faith deny wee? or what holde we for an article of faith that is not? what fundamentall heresie doth our doctrine maintaine? what haue wee in our Church, that ouerthrowes the being of a Church? what is necessarily required to make a Church, that we do want? Do not say, These be many questions:
and life, and being of a Church? what book of Canonical scripture receive we not? what hold we for Canonical, that is not? what sacrament that christ ordained doe we want? and what have we more then christ ordained? what article of faith deny we? or what hold we for an article of faith that is not? what fundamental heresy does our Doctrine maintain? what have we in our Church, that overthrows the being of a Church? what is necessarily required to make a Church, that we do want? Do not say, These be many questions:
Corinth doubted or erred in the great article of the Resurrection. 1. Cor. 15. The Galathians erred fouly in the high and maine point of Iustification, and yet Corinth a Church of God sanctified in Christ Iesus.
Corinth doubted or erred in the great article of the Resurrection. 1. Cor. 15. The Galatians erred foully in the high and main point of Justification, and yet Corinth a Church of God sanctified in christ Iesus.
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if wee should grant vnto you that our Church were blemished or wounded; yet not beeing deadly wounded, your separation from vs is schismaticall and vniust:
if we should grant unto you that our Church were blemished or wounded; yet not being deadly wounded, your separation from us is Schismatical and unjust:
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and more cruell and vnchristianlie deale you with our Church, then did Gods Church with Babell; who forsooke her not til she was deadly wounded, and past life.
and more cruel and unchristianly deal you with our Church, then did God's Church with Babel; who forsook her not till she was deadly wounded, and past life.
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Secondly, seeing they say that we are wounded, but as for themselues they be healed, & therfore they must separate, and so keep the sound from the sicke; I aske them this question:
Secondly, seeing they say that we Are wounded, but as for themselves they be healed, & Therefore they must separate, and so keep the found from the sick; I ask them this question:
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Are they healed? then where were they healed? where were they called? where were they regenerat & begotten to Christ? was it not in the wombe of this our Church,
are they healed? then where were they healed? where were they called? where were they regenerate & begotten to christ? was it not in the womb of this our Church,
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and by the dewe of that blessing from aboue, which is dayly poured vpon our assemblies, from Gods merciful right hand? Then how can they deny that to be a true Church, a holy church, a Church of God, wherein ordinarily men are called,
and by the dew of that blessing from above, which is daily poured upon our assemblies, from God's merciful right hand? Then how can they deny that to be a true Church, a holy Church, a Church of God, wherein ordinarily men Are called,
and brought to God? And how vnthankfull and vndutifull are they to their spirituall mother, to forsake hir and cast the dust of contempt in her face that bore them in her wombe,
and brought to God? And how unthankful and undutiful Are they to their spiritual mother, to forsake his and cast the dust of contempt in her face that boar them in her womb,
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then where came they to that conscience and care of their saluation, but in our Church? Now, a good cōscience cannot be seuered from regeneration and an effectual calling:
then where Come they to that conscience and care of their salvation, but in our Church? Now, a good conscience cannot be severed from regeneration and an effectual calling:
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then how can that be but a true Church, wherein by their own cōfession, men are ordinarily begotten to God? & how can that be but a lawful & holy ministery, which brings men to saluation? therefore, (vpon their own grounds) they haue no iust cause to leaue vs. For that Church and Ministry that brings a man to grace, and to faith, is able to bring him to glory & saluation: and that which is able effectually to begin, is able effectually to finish the good worke of God in any man.
then how can that be but a true Church, wherein by their own Confessi, men Are ordinarily begotten to God? & how can that be but a lawful & holy Ministry, which brings men to salvation? Therefore, (upon their own grounds) they have no just cause to leave us For that Church and Ministry that brings a man to grace, and to faith, is able to bring him to glory & salvation: and that which is able effectually to begin, is able effectually to finish the good work of God in any man.
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How haue they sought, and sufficiently endeuoured our healing? and till they haue done all that possible can be done for our healing, how dare they forsake vs? For if the Israelites might not forsake Babel till then;
How have they sought, and sufficiently endeavoured our healing? and till they have done all that possible can be done for our healing, how Dare they forsake us? For if the Israelites might not forsake Babel till then;
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and CHRIST is not amongst vs. Are these the plaisters with which you will heale vs? is this the waie to heale, to make wounds wider and deeper then indeed they be? Hee is a pitifull Physician that makes his Patient worse then hee findes him:
and CHRIST is not among us are these the plasters with which you will heal us? is this the Way to heal, to make wounds wider and Deeper then indeed they be? He is a pitiful physician that makes his Patient Worse then he finds him:
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but assuredly (were it true that they say, that we were deadly wounded, and they able to heale vs) then, seeing they cannot saie that all amongst vs are incurable, they would care for no danger that could befall their bodies,
but assuredly (were it true that they say, that we were deadly wounded, and they able to heal us) then, seeing they cannot say that all among us Are incurable, they would care for no danger that could befall their bodies,
yet notwithstanding, their separation is vnchristian, because its certaine none of them can haue assured testimony to his conscience, that hee hath done all hee can possibly for our healing:
yet notwithstanding, their separation is unchristian, Because its certain none of them can have assured testimony to his conscience, that he hath done all he can possibly for our healing:
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will you go to the Churches of France? but they are of our confession? will you goe to the Church of Geneua, or the free Cities of the Empire? but they are of our religion.
will you go to the Churches of France? but they Are of our Confessi? will you go to the Church of Geneva, or the free Cities of the Empire? but they Are of our Religion.
Whither then wil you go, or what remains for you to go vnto, but vnto your corners & conuenticles, where you are your own caruers, your owne Iudges, your own approuers,
Whither then will you go, or what remains for you to go unto, but unto your corners & conventicles, where you Are your own carvers, your own Judges, your own approvers,
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and that (notwithstanding the Gospell preached thus long, since the reuealing of Anti-christ) there is not one true Church in ye world but your selues:
and that (notwithstanding the Gospel preached thus long, since the revealing of Antichrist) there is not one true Church in you world but your selves:
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and if vnaduised zeale haue caused this bitter separation, then by your returne make vp that b•each again, which by your reuolt you made in our Church:
and if unadvised zeal have caused this bitter separation, then by your return make up that b•each again, which by your revolt you made in our Church:
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Remember Peters answere, when Christ asked the Apostles, after so many fell from him, what (sayth he) Will you also go awaie? Alas Master, saith Peter, Whither shall we go? thou hast the words of eternall life .
remember Peter's answer, when christ asked the Apostles, After so many fell from him, what (say he) Will you also go away? Alas Master, Says Peter, Whither shall we go? thou hast the words of Eternal life.
And if we haue any wounds in Church or State, more cause hath each one that loues the peace and health of Ierusalem, to indeuour the present healing therof,
And if we have any wounds in Church or State, more cause hath each one that loves the peace and health of Ierusalem, to endeavour the present healing thereof,
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But secondly, are the times euill? Nay, are they not made euil by thee? at least, are they not the worse for thee and thy sinnes? Who can shew his face and saie;
But secondly, Are the times evil? Nay, Are they not made evil by thee? At least, Are they not the Worse for thee and thy Sins? Who can show his face and say;
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I haue committed no sins, that may be in part a cause to bring downe the spirituall and corporall plagues that are amongst vs? Then what are they that are so busie to complaine of the times,
I have committed no Sins, that may be in part a cause to bring down the spiritual and corporal plagues that Are among us? Then what Are they that Are so busy to complain of the times,
Then set thy shoulder to the burthen, and put thy necke to the yoke, remembring that euen Babel it selfe is not to be forsaken, till it be altogether incurable, & past all hope:
Then Set thy shoulder to the burden, and put thy neck to the yoke, remembering that even Babel it self is not to be forsaken, till it be altogether incurable, & passed all hope:
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whom hate they, whom accuse they, whom abuse they, whom lie they in waite for, whom persecute they, whom would they destroie, whom banish they, whom are they weary of,
whom hate they, whom accuse they, whom abuse they, whom lie they in wait for, whom persecute they, whom would they destroy, whom banish they, whom Are they weary of,
For what is this but an euident testimony of Gods heauie wrath, and a certaine forerūner of damnation? Wil not Babylō be healed? then what followes but destruction? So in the newe Testament, if our Gospell be hid, (saith Paul it is hid frō them that perish .
For what is this but an evident testimony of God's heavy wrath, and a certain forerunner of damnation? Will not Babylō be healed? then what follows but destruction? So in the new Testament, if our Gospel be hid, (Says Paul it is hid from them that perish.
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A fearfull example we haue hereof in the sonnes of Eli, of whom the Text sayth, their Father hearing of all the euil they did, called them and reproued them,
A fearful Exampl we have hereof in the Sons of Eli, of whom the Text say, their Father hearing of all the evil they did, called them and reproved them,
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but contrariwise, he that heareth and yeeldeth, and obeieth, and repenteth, it is an vndoubted pledge to him of his saluation, layed vp in heauen assuredly for him.
but contrariwise, he that hears and yields, and Obeyeth, and Repenteth, it is an undoubted pledge to him of his salvation, laid up in heaven assuredly for him.
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Thus concerning the literall Babylon wee haue heard, 1. How Israel would haue cured her. 2. How she will not be healed. 3. How therfore she is forsakē of the Church.
Thus Concerning the literal Babylon we have herd, 1. How Israel would have cured her. 2. How she will not be healed. 3. How Therefore she is forsaken of the Church.
And hauing thus performed the first part of my task, namely touching the old & literall Babell: it now remaines that we come to the Mysticall Babylon; in and concerning whom, all these 4. are as true as in the former.
And having thus performed the First part of my task, namely touching the old & literal Babel: it now remains that we come to the Mystical Babylon; in and Concerning whom, all these 4. Are as true as in the former.
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THat which we haue heard of the literal, is also true in the mystical Babylon. Mystical Babylon is the spiritual kingdome of darkenesse, the kingdome of Satan.
THat which we have herd of the literal, is also true in the mystical Babylon. Mystical Babylon is the spiritual Kingdom of darkness, the Kingdom of Satan.
and that is the kingdom of Sin. That the kingdome of Antichrist, namely, the Church of Rome, is mysticall Babylon, I will not stand to proue, seeing it is granted by Bellarmin , compelled thereunto by the cleere authorities of some Fathers,
and that is the Kingdom of Sin. That the Kingdom of Antichrist, namely, the Church of Rome, is mystical Babylon, I will not stand to prove, seeing it is granted by Bellarmin, compelled thereunto by the clear authorities of Some Father's,
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For first, if the mysticall Babylon be the Citie seated on 7. hills (as the Text sayth) then Rome is Babylon, which aboue all or anie Citie in the world, is so:
For First, if the mystical Babylon be the city seated on 7. hills (as the Text say) then Room is Babylon, which above all or any city in the world, is so:
as namely, & especially, the Lateran Church and Palace: which Church one of their Popes hath by Bull & Charter made the head of all the Churches of the world;
as namely, & especially, the Lateran Church and Palace: which Church one of their Popes hath by Bull & Charter made the head of all the Churches of the world;
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and in which Church or palace there haue been held by seuerall Popes, some xxxiij. prouinciall or nationall, & 5. generall Councells ( g ) all or most of them for the raising vp and establishing of Antichrists Throne:
and in which Church or palace there have been held by several Popes, Some xxxiij. provincial or national, & 5. general Counsels (g) all or most of them for the raising up and establishing of Antichrists Throne:
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2. That a King, an hereticke, not reforming himselfe and his land, meaning to poperie, is to be deposed by the Pope, his subiects to be discharged from his obedience:
2. That a King, an heretic, not reforming himself and his land, meaning to popery, is to be deposed by the Pope, his Subjects to be discharged from his Obedience:
and it is very obseruable, that howsoeuer they make their succession from Peter; and that therfore in reason his Church should haue bin chief yet that God may shewe to the world that their Citie is the Whore that sitteth on seauen hilles;
and it is very observable, that howsoever they make their succession from Peter; and that Therefore in reason his Church should have been chief yet that God may show to the world that their city is the Whore that Sitteth on seauen hills;
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therefore, by Gods iust iudgement they are so blinded, that they haue made a Church and Palace, that is on one of the hils, superior to that they call S. Peters, and haue given it not only prioritie,
Therefore, by God's just judgement they Are so blinded, that they have made a Church and Palace, that is on one of the hills, superior to that they call S. Peter's, and have given it not only priority,
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then this Rome is Babylon also, seeing in her sinfull abhominations and cruel persecutions, she is nothing inferiour to olde heathenish Rome, as may bee easily prooued & shewed at large,
then this Room is Babylon also, seeing in her sinful abominations and cruel persecutions, she is nothing inferior to old Heathenish Room, as may be Easily proved & showed At large,
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Now then to goe forward touching this mysticall Babel, I propound these 4. points to be considered. 1. That we would haue healed her. 2. That she will not be cured. 3. That therfore we ought to forsake her. 4. That God will take iust vengeance on her.
Now then to go forward touching this mystical Babel, I propound these 4. points to be considered. 1. That we would have healed her. 2. That she will not be cured. 3. That Therefore we ought to forsake her. 4. That God will take just vengeance on her.
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Iewel, Fulk, Whitakers, Rainolds, Perkins, and manie other, who now sleep in Christ, haue left behind them such testimonies of this truth as shall liue whilst the world lasteth,
Jewel, Fulk, Whitakers, Reynolds, Perkins, and many other, who now sleep in christ, have left behind them such testimonies of this truth as shall live while the world lasteth,
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in performance of which dutie, both our Church in generall, and all amongst vs (that vse to pray for themselues) haue the testimony of a good cōscience, that they haue not failed to indeuour their healing by this means.
in performance of which duty, both our Church in general, and all among us (that use to pray for themselves) have the testimony of a good conscience, that they have not failed to endeavour their healing by this means.
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our Ministerie by instruction and confutation, and all by their prayers and example) did we continue to endeuor hir healing, all the happie daies of Q. Elizabeth.
our Ministry by instruction and confutation, and all by their Prayers and Exampl) did we continue to endeavour his healing, all the happy days of Q. Elizabeth.
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wherein all the forenamed meanes haue beene vsed and one more: their errours haue beene most learnedly discouered and confuted, their bookes and libells aunswered;
wherein all the forenamed means have been used and one more: their errors have been most learnedly discovered and confuted, their books and libels answered;
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and if I may giue my iudgement of these daies, the skirtes of the Romish Whore were neuer better discouered, her grossest absurdities and fowlest impyeties neuer so cleerlie displayed,
and if I may give my judgement of these days, the skirts of the Romish Whore were never better discovered, her Grossest absurdities and Foulest impyeties never so clearly displayed,
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for he whose patience is not prouoked, and whose iust anger is not wakened by such an attempt, sure there is somthing more then ordinarily humane, in that man.
for he whose patience is not provoked, and whose just anger is not wakened by such an attempt, sure there is something more then ordinarily humane, in that man.
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Neither do I think is there a King in Christendom, that after such a treason would haue left one of that faction in his kingdome, but onely his Maiestie. Oh mirror of mercie!
Neither do I think is there a King in Christendom, that After such a treason would have left one of that faction in his Kingdom, but only his Majesty. O mirror of mercy!
these deformities were so fowle and so apparant, that the Councels of Constance, and Basil, and (of later times) that of Trent, were called to this principall end,
these deformities were so fowl and so apparent, that the Counsels of Constance, and Basil, and (of later times) that of Trent, were called to this principal end,
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and after much resistance, for the reformation of the Romish Church, & euen of the Popes own Court, wherin there reigned at that time many abhominable things,
and After much resistance, for the Reformation of the Romish Church, & even of the Popes own Court, wherein there reigned At that time many abominable things,
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and both for doctrine and manners, that were in that Church before those Councells, and for the redresse whereof, those councells were called, did neuerthelesse, and yet do, continue vnreformed.
and both for Doctrine and manners, that were in that Church before those Counsels, and for the redress whereof, those Counsels were called, did nevertheless, and yet do, continue unreformed.
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3. That since then, in steed of redresse and reformation of the euills then found, there haue contrariwise growen vp in their Church more horrible & hainous practices,
3. That since then, in steed of redress and Reformation of the evils then found, there have contrariwise grown up in their Church more horrible & heinous practices,
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For first, whereas it is knowen and granted, that Christ at his last Supper ordaining the holy Communion, did consecrate and giue it both in bread and wine,
For First, whereas it is known and granted, that christ At his last Supper ordaining the holy Communion, did consecrate and give it both in bred and wine,
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but to the celebration after supper (and therfore accuseth Luther and others, as lyers for so reporting of the Councell) yet many others of his fellows make no bones to grant it:
but to the celebration After supper (and Therefore Accuseth Luther and Others, as liars for so reporting of the Council) yet many Others of his Fellows make no bones to grant it:
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yet the Romish Councell in this latter age hath decreed, that Though the Emperour or King giue a safe conduct, to one accused of heresie, to come to a Councell or Disputation, &c. and tho he bind and confirme that safe conduct with any bonde whatsoeuer;
yet the Romish Council in this latter age hath decreed, that Though the Emperor or King give a safe conduct, to one accused of heresy, to come to a Council or Disputation, etc. and though he bind and confirm that safe conduct with any bond whatsoever;
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Yet ( hoc non obstante ) this notwithstanding, hee may bee taken and proceeded against and burned as an hereticke, without anie preiudice to the Catholicke faith, &c.
Yet (hoc non Obstacle) this notwithstanding, he may be taken and proceeded against and burned as an heretic, without any prejudice to the Catholic faith, etc.
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it is so farre from beeing altered, that contrariwise, by the authority of this decree, it is now a rule in our Church that faith made to an hereticke, by a priuate man, is not to bee kept; no,
it is so Far from being altered, that contrariwise, by the Authority of this Decree, it is now a Rule in our Church that faith made to an heretic, by a private man, is not to be kept; no,
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yea, the greater part of all learned Papists themselues till the Councell of Trent. And thus wee see how Romish Babylon is still the elder the worse: But this is not all:
yea, the greater part of all learned Papists themselves till the Council of Trent. And thus we see how Romish Babylon is still the elder the Worse: But this is not all:
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Therefore secondly they decree , That in all Disputations, Sermons, Lectures, and to all other purposes, that Latine translation called the Vulgar, shall be helde the authenticall Text,
Therefore secondly they Decree, That in all Disputations, Sermons, Lectures, and to all other Purposes, that Latin Translation called the vulgar, shall be held the authentical Text,
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but as for the magnifying of it (whosoeuer was the translator) aboue the Originalls, they are wiser then to venture their credits vpon so false a matter,
but as for the magnifying of it (whosoever was the translator) above the Originals, they Are Wiser then to venture their credits upon so false a matter,
so was this bil caried at Trent. For wheras the Councel in his fulness consisted of 300. or more that had voice of decision, they took the aduantage at the beginning of the Councell,
so was this bil carried At Trent. For whereas the Council in his fullness consisted of 300. or more that had voice of decision, they took the advantage At the beginning of the Council,
and caried these two bills when there were scarce 60. in the house (whereof how manie went against them is vncertaine) fo• the Pope durst not (for one of his Crowns) haue p•• th••e two bils, especially the latter, to the ful house:
and carried these two bills when there were scarce 60. in the house (whereof how many went against them is uncertain) fo• the Pope durst not (for one of his Crowns) have p•• th••e two bills, especially the latter, to the full house:
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So that its apparant to all that will vnderstand, that this decree was so far from being established in any former ages, that it is euen misliked of many of the better sort of themselues now that it is made.
So that its apparent to all that will understand, that this Decree was so Far from being established in any former ages, that it is even misliked of many of the better sort of themselves now that it is made.
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And thus I hope wee haue cleered it, that these two Councells, called in the corrupt and declining times of the Popish Church, in shewe to haue reformed it, haue been so far from that, that contrariwise they haue cōcluded diuerse enormous impyeties that were not before:
And thus I hope we have cleared it, that these two Counsels, called in the corrupt and declining times of the Popish Church, in show to have reformed it, have been so Far from that, that contrariwise they have concluded diverse enormous impyeties that were not before:
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and those I shall produce shall not bee trifles, nor triuiall, but of great moment, euen touching the mayne and morall duties which a Christian man oweth to his God;
and those I shall produce shall not be trifles, nor trivial, but of great moment, even touching the main and moral duties which a Christian man owes to his God;
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To beleeue that our Lord God the Pope, the maker of this Decretall, may not decree it as hee hath; may bee iudged haereticall. The wordes are plaine inoughe.
To believe that our Lord God the Pope, the maker of this Decretal, may not Decree it as he hath; may be judged heretical. The words Are plain enough.
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But further, what if we finde as much or worse, out of the very Text of the Popes lawe it selfe? Look in the Decree the 96. distinction, there the Pope himself frames this argument, writing to the Emperor against them that would call his Holinesse to account.
But further, what if we find as much or Worse, out of the very Text of the Popes law it self? Look in the decree the 96. distinction, there the Pope himself frames this argument, writing to the Emperor against them that would call his Holiness to account.
Thus the Pope that canonizeth so many men and women Saints, hath heere taken paines to canonize himself a God, both in the Text and glosse of his own lawe:
Thus the Pope that Canonizeth so many men and women Saints, hath Here taken pains to canonise himself a God, both in the Text and gloss of his own law:
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For looke in the Canon lawe reuiued and as they pretende reformed and reprinted of late ( b ) by the authoritie and with the approbation of the Pope vnder his bull ▪ where though many things be altered,
For look in the Canon law revived and as they pretend reformed and Reprinted of late (b) by the Authority and with the approbation of the Pope under his bull ▪ where though many things be altered,
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A great Italian Doctor, no lesse then a Bishop, writes thus to the Pope himselfe (for to the Pope either the Authour or his Nephew dooth dedicate it) some three or foure yeares agoe .
A great Italian Doctor, no less then a Bishop, writes thus to the Pope himself (for to the Pope either the Author or his Nephew doth dedicate it) Some three or foure Years ago.
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From the Pope as from the Head there doe flowe into the whole bodie of the Church, that is, into the whole Christian world, spirits or spirituall life, yeelding the feeling and fruite of heauenly graces,
From the Pope as from the Head there do flow into the Whole body of the Church, that is, into the Whole Christian world, spirits or spiritual life, yielding the feeling and fruit of heavenly graces,
the Pope is such a Head of the church, as infuseth spiritual life and heauenly grace into the body of the Church (Doth Christ himself anie more?) and he is worthily worshipped as a God.
the Pope is such a Head of the Church, as infuseth spiritual life and heavenly grace into the body of the Church (Does christ himself any more?) and he is worthily worshipped as a God.
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And this dooth Pope Clement the 8. suffer to be spoken and written of him, and not 4. yeares agoe to be printed vnder his nose at Rome; and thence to bee sent ouer the world:
And this doth Pope Clement the 8. suffer to be spoken and written of him, and not 4. Years ago to be printed under his nose At Room; and thence to be sent over the world:
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& now iudge, is not Romish Babylon well healed? nay, rather alasse, doth not her wound fester and rankle more and more? Well then seeing this is the Romish doctrine and practise, both olde and newe, both long agoe and now present, let vs make a little vse of it.
& now judge, is not Romish Babylon well healed? nay, rather alas, does not her wound fester and rankle more and more? Well then seeing this is the Romish Doctrine and practice, both old and new, both long ago and now present, let us make a little use of it.
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in a word, no maruell why hee should take appeals from all the world, we are a triple Crowne, bee caried on mens shoulders, giue his foote to be kissed, dispose of kingdomes and kings at his pleasure;
in a word, no marvel why he should take appeals from all the world, we Are a triple Crown, be carried on men's shoulders, give his foot to be kissed, dispose of kingdoms and Kings At his pleasure;
Almost two hundred yeeres agoe, hee did with publicke authoritie and after long examination, by a great Cardinall and other Commissioners, approue & after suffered to be published to the World, a booke in latine, called The Reuelations of Saint B•IGITE.
Almost two hundred Years ago, he did with public Authority and After long examination, by a great Cardinal and other Commissioners, approve & After suffered to be published to the World, a book in latin, called The Revelations of Saint B•IGITE.
Where it is dogmatically deliuered and as a matter without question, That Pope Gregory by his prayers lifted the heathen Emperour Traiane out of hell :
Where it is dogmatically Delivered and as a matter without question, That Pope Gregory by his Prayers lifted the heathen Emperor Trajan out of hell:
and therefore, as Posseuine himselfe (a Iesuite) grants not 2. yeares agoe, not onely the booke stands vncondemned, but this foule blalphemy vncontrolled:
and Therefore, as Possess himself (a Iesuite) grants not 2. Years ago, not only the book Stands uncondemned, but this foul blalphemy uncontrolled:
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and there euen to write and publish vnder his nose, and by his authoritie, an Apologie of this blasphemous fable, endeuouring to proue it by many arguments;
and there even to write and publish under his nose, and by his Authority, an Apology of this blasphemous fable, endeavouring to prove it by many Arguments;
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yet, because it tendes to the magnifying of the Popes power & prerogatiue (let as many learned men as will speake against it, it shall stand and be maintained:
yet, Because it tends to the magnifying of the Popes power & prerogative (let as many learned men as will speak against it, it shall stand and be maintained:
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Alas, alas, is Rome the holy Church, and sees not these blemishes? Is she the liuing Church and feeles not these wounds? nay rather, is she not that Babylon that will not be healed? But to conclude:
Alas, alas, is Rome the holy Church, and sees not these blemishes? Is she the living Church and feels not these wounds? nay rather, is she not that Babylon that will not be healed? But to conclude:
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all this is the worse because hee hath razed out manie sentences, and passages out of manie Authors, wherin he thought himselfe and his seat to be wronged ;
all this is the Worse Because he hath razed out many sentences, and passages out of many Authors, wherein he Thought himself and his seat to be wronged;
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and the book called Onus Ecclesiae (absolutly without any limitatiō) because they touch his freehold too neere, would also haue forbidden the Reuelation of S. Bridgit, til this foule blasphemie had been purged out:
and the book called Onus Ecclesiae (absolutely without any limitation) Because they touch his freehold too near, would also have forbidden the Revelation of S. Bridgit, till this foul blasphemy had been purged out:
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Some 120. yeers agoe, an Italian Frier wittie and learned, as the most in those daies, a principall Preacher and as famous in his time as Mussus, or Panegirola in these latter, by name Bernardinus de Busto preached this doctrine publikely,
some 120. Years ago, an Italian Friar witty and learned, as the most in those days, a principal Preacher and as famous in his time as Mussus, or Panegyrole in these latter, by name Bernardine de Busto preached this Doctrine publicly,
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which was signified in the 5. of Ester, where it is sayd that when king Assuerus was angry at the Iewes, Queene Ester came in to please and pacifie him: to whom the king answered;
which was signified in the 5. of Ester, where it is said that when King Assuerus was angry At the Iewes, Queen Ester Come in to please and pacify him: to whom the King answered;
as a man may iustly be agrieued at it? and further, is God kingdome diuisible? and hath God indeede diuided his kingdome? and diuided it with a creature,
as a man may justly be aggrieved At it? and further, is God Kingdom divisible? and hath God indeed divided his Kingdom? and divided it with a creature,
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they would readily aunswere, that in the newe Testament after the Virgin Marie was, and after shee was the mother of Christ, Christ her sonne speakes to God his Father, (but not to her his Mother) Thine is the kingdome, powre and glorie . The kingdome is Gods:
they would readily answer, that in the new Testament After the Virgae Marry was, and After she was the mother of christ, christ her son speaks to God his Father, (but not to her his Mother) Thine is the Kingdom, pour and glory. The Kingdom is God's:
and tell him that they finde it sixe and twentie times in one Psalme, that Gods mercie indureth for euer , and that his mercie is ouer all his workes :
and tell him that they find it sixe and twentie times in one Psalm, that God's mercy Endureth for ever, and that his mercy is over all his works:
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then how dare any say, that Mercie is Hers, and not Gods? and if mercie bee Gods, and that mercie of his endureth his, (not for the time of the olde Testament one•y,
then how Dare any say, that Mercy is Hers, and not God's? and if mercy be God's, and that mercy of his Endureth his, (not for the time of the old Testament one•y,
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Thirdly, seeing it is doctrine currant in the Romish Church, that God hath giuen vp mercie from himselfe to the Virgin Marie, here is a good defence of their Ladies Psalter :
Thirdly, seeing it is Doctrine currant in the Romish Church, that God hath given up mercy from himself to the Virgae Marry, Here is a good defence of their Ladies Psalter:
Fourthly, here wee see the reason why the Popish Synagogue do maime the Lords prayer, leauing out the conclusion, For thine is the kingdome and power and glorie for euer and euer .
Fourthly, Here we see the reason why the Popish Synagogue do maim the lords prayer, leaving out the conclusion, For thine is the Kingdom and power and glory for ever and ever.
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Alas, poore soules, what should a simple honest hearted Papist do in this case! See therefore in what pitifull state they liue, who haue subiected themselues to such teachers.
Alas, poor Souls, what should a simple honest hearted Papist doe in this case! See Therefore in what pitiful state they live, who have subjected themselves to such Teachers.
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and further, that if any man feele himselfe agrieued in Gods Court of Iustice, let him appeale to the Court of mercie of his Mother: Oh-strange diuinitie!
and further, that if any man feel himself aggrieved in God's Court of justice, let him appeal to the Court of mercy of his Mother: Oh-strange divinity!
but his Mothers, and that therfore Gods iudgmēts are to be mitigated by another, and therefore that shee and her Court are in this respect <2^PAGES^MISSING> rant shee is not healed.
but his Mother's, and that Therefore God's Judgments Are to be mitigated by Another, and Therefore that she and her Court Are in this respect <2^PAGES^MISSING> rant she is not healed.
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for Almightie GOD, (as farre as it is lawefull ) hath made his Mother fellowe and partaker of his diuine Power, and Maiestie, &c. See here the new and refined diuinity of the Iesuites:
for Almighty GOD, (as Far as it is lawful) hath made his Mother fellow and partaker of his divine Power, and Majesty, etc. See Here the new and refined divinity of the Iesuites:
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what is this, but the same with that afore? for if shee bee made partaker & fellow with God in his diuine power and Maiestie, it is no maruel, that God hath cōmitted his mercy to her:
what is this, but the same with that afore? for if she be made partaker & fellow with God in his divine power and Majesty, it is no marvel, that God hath committed his mercy to her:
& if frō these words we look into the body of the book, we shal find he ascribes such works & miracles to her as can belong to none but him or her that is a fellow with God, or rather God himself.
& if from these words we look into the body of the book, we shall find he ascribes such works & Miracles to her as can belong to none but him or her that is a fellow with God, or rather God himself.
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So that now I will end my euidence, for this point, and dare put the matter to a Iurie of any conscionable men, whether this wound be healed yet, or no. Now to go forward:
So that now I will end my evidence, for this point, and Dare put the matter to a Jury of any conscionable men, whither this wound be healed yet, or no. Now to go forward:
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and printed by his authoritie within these fewe years , and there stand the very same words without the least reformation in the Rubricke or title of the Chapter;
and printed by his Authority within these few Years, and there stand the very same words without the least Reformation in the Rubric or title of the Chapter;
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Which is the more shamefull in it self, and shamelesse in the doers, in as much as in the same newe edition they are forced to confesse, that Augustine (out of whom they cite the whole Chapter) did not at all meane the Popes decretall Epistles,
Which is the more shameful in it self, and shameless in the doers, in as much as in the same new edition they Are forced to confess, that Augustine (out of whom they Cite the Whole Chapter) did not At all mean the Popes decretal Epistles,
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els why should they maintain that blasphemie in the Rubrick and title of the Chapter, which in the bodie of the Chapter they condemn? But well doe they know, that manie a man reades the contents of books and chapters, which neuer read more.
Else why should they maintain that blasphemy in the Rubric and title of the Chapter, which in the body of the Chapter they condemn? But well do they know, that many a man reads the contents of books and Chapters, which never read more.
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Therfore, because the words of this title giue honour to his decretalls, tho they be neuer so dishonorable to Gods holy Scriptures, they are suffred to stand,
Therefore, Because the words of this title give honour to his Decretals, though they be never so dishonourable to God's holy Scriptures, they Are suffered to stand,
namely, where the authoritie and determination of the Pope is made higher, and of more respect then the holy Scriptures themselues? In the same booke the XL. Distinction, the Pope alleadgeth for good doctrine, and canonizeth for a lawe, these words taken out of one Boniface; .
namely, where the Authority and determination of the Pope is made higher, and of more respect then the holy Scriptures themselves? In the same book the XL. Distinction, the Pope allegeth for good Doctrine, and Canonizeth for a law, these words taken out of one Boniface;.
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And certainely allmen do yeelde so much respect and reuerence to the Pope of Rome and his chair, that they require and seeke for much of the discipline of the holy Canons,
And Certainly allmen do yield so much respect and Reverence to the Pope of Room and his chair, that they require and seek for much of the discipline of the holy Canonas,
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then either from the holy Scriptures, or the olde traditions: all they care for or seek after, is what hee wil and what he will not, that so they may conform themselues,
then either from the holy Scriptures, or the old traditions: all they care for or seek After, is what he will and what he will not, that so they may conform themselves,
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Is this a doctrine •it to be inserted in the popes lawe? Is this the holy and the onelie true Church that teacheth this? If to be a Catholicke be to holde this,
Is this a Doctrine •it to be inserted in the Popes law? Is this the holy and the only true Church that Teaches this? If to be a Catholic be to hold this,
then on Gods. But some will say, this is healed. Nay alas, they be so farre from that , that contrariwise for ought that I knowe, this is not be found in the elder editions:
then on God's But Some will say, this is healed. Nay alas, they be so Far from that, that contrariwise for ought that I know, this is not be found in the elder editions:
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and therefore shee goeth one steppe higher in this impietie, and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees, that vnless he by his authority giue them strength they are not of credit, nor necessarie to be belieued.
and Therefore she Goes one step higher in this impiety, and Teaches that the holy Scripture is so Far inferior unto the Popes decrees, that unless he by his Authority give them strength they Are not of credit, nor necessary to be believed.
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where the Text of the Decretall being no more nor lesse, then only one verse of the 26. Chapter of the Prouerbs, the glosse (that is the approued Commentarie) vpō that decretall is in these words;
where the Text of the Decretal being no more nor less, then only one verse of the 26. Chapter of the Proverbs, the gloss (that is the approved Commentary) upon that decretal is in these words;
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For what can such men thinke, when they heare him that pretends to bee Christs Viker and Peters successor, teache that Salomons wordes are not of as good authoritie as his bee;
For what can such men think, when they hear him that pretends to be Christ Viker and Peter's successor, teach that Solomon's words Are not of as good Authority as his bee;
and Writers continually since to speake and write almost as ill, if not worse. In Queene Maries time, an English Papist wrote thus , Religion is occasioned by Scripture;
and Writers continually since to speak and write almost as ill, if not Worse. In Queen Mary's time, an English Papist wrote thus, Religion is occasioned by Scripture;
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And certaine Popish Doctors in Germanie, beeing pressed in a disputation with the euidēce of Scripture, boldely answered, We are not tyed to the Scriptures:
And certain Popish Doctors in Germany, being pressed in a disputation with the evidence of Scripture, boldly answered, We Are not tied to the Scriptures:
A little after, a great english Papist pretending to summon a Parliament for Poperie, in his booke so called, telles a storie of one whom hee hearde, vpon reading the Booke of Ecclesiastes, earnestly say, that The Booke of Ecclesiastes is a naughty booke .
A little After, a great english Papist pretending to summon a Parliament for Popery, in his book so called, tells a story of one whom he heard, upon reading the Book of Ecclesiastes, earnestly say, that The Book of Ecclesiastes is a naughty book.
Hee addeth further (a little after in the same Chap.) that a popish Gentlewoman hearing a text (out of a boooke that papists holde to bee Scripture ) which shee misliked: and being tolde by him (for he heard her speak the words) that the booke was Scripture;
He adds further (a little After in the same Chap.) that a popish Gentlewoman hearing a text (out of a boooke that Papists hold to be Scripture) which she misliked: and being told by him (for he herd her speak the words) that the book was Scripture;
And what was shee that saide this? a vertuous Catholicke gentlewoman and one that feared GOD . (Lo, what tokens Poperie giueth of a vertuous Catholicke woman, and that feares God).
And what was she that said this? a virtuous Catholic gentlewoman and one that feared GOD. (Lo, what tokens Popery gives of a virtuous Catholic woman, and that fears God).
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But (with his lea•e) hereby we may see, what a filthie heart and vile estimation popish doctors haue of the holy Scriptures, who hearing their disciples thus horribly blaspheme them,
But (with his lea•e) hereby we may see, what a filthy heart and vile estimation popish Doctors have of the holy Scriptures, who hearing their Disciples thus horribly Blaspheme them,
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How little incitement to vertue appeareth to bee in the songes of Salomon? yea, rather how vngodly and wanton seeme they to bee, in the outward face, rather teaching and prouoking (I craue pardon of all Christian cares) Wantonnesse then godlinesse:
How little incitement to virtue appears to be in the songs of Solomon? yea, rather how ungodly and wanton seem they to be, in the outward face, rather teaching and provoking (I crave pardon of all Christian Cares) Wantonness then godliness:
You haue heard how the proue•bes were disgraced in the glosse vpon the decretalls, and here the Canticles: Now that Salomon may not haue one book left in credite, Heskins addeth touching Ecclesiastes; What may appeare more vehement to disswade a man from wisedome,
You have herd how the proue•bes were disgraced in the gloss upon the Decretals, and Here the Canticles: Now that Solomon may not have one book left in credit, Heskins adds touching Ecclesiastes; What may appear more vehement to dissuade a man from Wisdom,
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And to conclude, of another booke which they holde also to be canonicall scripture, and some of them to be Salomons, hee sayth, that The booke of Ecclesiasticus, seemeth to haue such vnseemely wordes in it,
And to conclude, of Another book which they hold also to be canonical scripture, and Some of them to be Solomon's, he say, that The book of Ecclesiasticus, seems to have such unseemly words in it,
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then how dare a Christian man say, that it hath such speeches in it, as an honest man would bee ashamed to speake or write? I leaue this for them to aunswere;
then how Dare a Christian man say, that it hath such Speeches in it, as an honest man would be ashamed to speak or write? I leave this for them to answer;
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The word of God (of it selfe doth not, but) as it is written in the Scriptures, it dependeth on the authoritie, testimonie and approbation of the Church:
The word of God (of it self does not, but) as it is written in the Scriptures, it dependeth on the Authority, testimony and approbation of the Church:
and it ought no otherwise, nor no further to bee esteemed the worde of God, then as farre foorth as it is approued by the authority of the Church. Lo, what doctrine here is:
and it ought not otherwise, nor no further to be esteemed the word of God, then as Far forth as it is approved by the Authority of the Church. Lo, what Doctrine Here is:
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Some three hundred years ago, liued a Frier called Gulielmus Peraldus, learned (for that time) and well approued of their Moderne Censurers: hee writes thus:
some three hundred Years ago, lived a Friar called William Peraldus, learned (for that time) and well approved of their Modern Censurers: he writes thus:
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One of their greatest Casuists, Laelius Zecchius, a great Diuine, a famous Lawyer, and of late yeares Penitentiarie of Bresse, writing a great volume of Cases of Conscience dedicated to Pope Clement the viij. amongst many other strange doctrines touching Images, teacheth, that It is not lawfull onely,
One of their greatest Casuists, Laelius Zecchius, a great Divine, a famous Lawyer, and of late Years Penitentiary of Bresse, writing a great volume of Cases of Conscience dedicated to Pope Clement the viij. among many other strange doctrines touching Images, Teaches, that It is not lawful only,
Lo here, this doctor, who heing Penitentiarie, is by his place and calling to heale woundes and satisfie Consciences, comming to touch this wound, handled it so roughly, that in steede of healing it, hee makes it sorer then it was.
Lo Here, this Doctor, who being Penitentiary, is by his place and calling to heal wounds and satisfy Consciences, coming to touch this wound, handled it so roughly, that in steed of healing it, he makes it Sorer then it was.
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By sight and contemplation of Images, the common and ignorant Layemen, do easily and in a short time learne those diuine mysteries, miracles and workes, which out of the holy books they shall verie hardly or not at all bee able to perceiue .
By sighed and contemplation of Images, the Common and ignorant Laymen, do Easily and in a short time Learn those divine Mysteres, Miracles and works, which out of the holy books they shall very hardly or not At all be able to perceive.
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First, they taught, the Scripture and Images together were good bookes for Lay-men . Then that, Images without the scripture were to be accounted bookes for Lay men .
First, they taught, the Scripture and Images together were good books for Laymen. Then that, Images without the scripture were to be accounted books for Lay men.
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and ceased not till at the last they came to this, that euerie Image was to bee worshipped with the same worship that was due to him whose Image it is:
and ceased not till At the last they Come to this, that every Image was to be worshipped with the same worship that was due to him whose Image it is:
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so that some three hundred yeares agoe, or somewhat more, it seemed by Aquinas to bee their generall & receiued doctrine, that An Image of Christ, and the crosse whereon Christ died,
so that Some three hundred Years ago, or somewhat more, it seemed by Aquinas to be their general & received Doctrine, that an Image of christ, and the cross whereon christ died,
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therefore they make those creatures God: and by this argument it is apparant, that the present religion of the Church of Rome is an Idolatrous religion,
Therefore they make those creatures God: and by this argument it is apparent, that the present Religion of the Church of Room is an Idolatrous Religion,
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Let vs then see, if this bee healed: But alas, it is so farre from beeing in any part reformed, that it is rather the generall and common receiued doctrine of all their approoued writers.
Let us then see, if this be healed: But alas, it is so Far from being in any part reformed, that it is rather the general and Common received Doctrine of all their approved writers.
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but sparinge that labour, till better leasure, I will referre the Reader to most of the elder Authors and insist onely on some fewe, and those of the latest:
but sparing that labour, till better leisure, I will refer the Reader to most of the elder Authors and insist only on Some few, and those of the latest:
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for my part, I pittie the Ignorant, (knoweinge my owne weakenesse) I care not for the malitious, and I hate the hollownesse of all dissemblinge professors.
for my part, I pity the Ignorant, (knowing my own weakness) I care not for the malicious, and I hate the hollowness of all dissembling professors.
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Therefore in the words of truth and sobernesse, I do heere offer to this honourable audience, that I will willingly come to this place and recant it with shame,
Therefore in the words of truth and soberness, I do Here offer to this honourable audience, that I will willingly come to this place and recant it with shame,
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if I proue not apparantly to the iudgement of euerie reasonable man, that this is the common and generall doctrine of the greatest number of their best approued authors that haue written in these later daies;
if I prove not apparently to the judgement of every reasonable man, that this is the Common and general Doctrine of the greatest number of their best approved Authors that have written in these later days;
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and therfore winding himselfe into a labyrinth of generall and confused distinctions of per se & per accidens, primariò & secundariò, propriè & impropriè, and such other which may serue for al purposes;
and Therefore winding himself into a labyrinth of general and confused Distinctions of per se & per Accidents, primariò & secundariò, propriè & impropriè, and such other which may serve for all Purposes;
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Next to him I produce another Iesuite, Gretserus, of the same vniuersitie, and either succes•or or fellow to Gregory de Valentia in the same place & profession, he who was chosen for the papists Champion, in the famous disputation holden at Regensperg 1600. ; and whom Posseuine the Iesuite calls the very hammer of heretikes : Thus he writeth ;
Next to him I produce Another Iesuite, Gretserus, of the same University, and either succes•or or fellow to Gregory de Valentia in the same place & profession, he who was chosen for the Papists Champion, in the famous disputation held At Regensperg 1600.; and whom Possess the Iesuite calls the very hammer of Heretics: Thus he Writeth;
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But now with what kinde of worship is it to be worshipped? We answere and affirme, according to the more common opinion and more receiued in schools, that the Crosse and all Images and signes of the Crosse are to be worshipped with NONLATINALPHABET, that is with diuine worship.
But now with what kind of worship is it to be worshipped? We answer and affirm, according to the more Common opinion and more received in Schools, that the Cross and all Images and Signs of the Cross Are to be worshipped with, that is with divine worship.
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But will you haue that that is of souereigne authoritie, and that maie not bee questioned? Then look in their publick liturgy, which is of more credit and account then a 100. Doctors,
But will you have that that is of sovereign Authority, and that may not be questioned? Then look in their public liturgy, which is of more credit and account then a 100. Doctors,
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thou that wert worthy to carry the price of the world, doe thou bestowe vpon this congregation of Christ the fruite and benefite of his passion. Oh admirable doctrine!
thou that Wertenberg worthy to carry the price of the world, do thou bestow upon this congregation of christ the fruit and benefit of his passion. O admirable Doctrine!
but as for that, where they giue a power to the Crosse to procure Christ to be good vnto vs, how it can bee spoken without Atheisticall blasphemie, let them answere that made it.
but as for that, where they give a power to the Cross to procure christ to be good unto us, how it can be spoken without Atheistical blasphemy, let them answer that made it.
for thus singes the Church (and then hee alleageth this place & these words) All haile ô Crosse, our onely hope, in this time of Lent, do thou increase righteousnesse in holie men, and graunt pardon to sinners:
for thus sings the Church (and then he allegeth this place & these words) All hail o Cross, our only hope, in this time of Lent, do thou increase righteousness in holy men, and grant pardon to Sinners:
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for the question in generall, beeing concerning the adoration of Christ hee diuides the generall into sixe particular questions, which are these , 1. Whether Christs humanitie bee to be worshipped with the same worship as his diuinity.
for the question in general, being Concerning the adoration of christ he divides the general into sixe particular questions, which Are these, 1. Whither Christ humanity be to be worshipped with the same worship as his divinity.
But the signe of that Crosse, or a crucifixe, of what matter soeuer, is to be worshipped with latria, onlie in the former respect. These be his verie words.
But the Signen of that Cross, or a crucifix, of what matter soever, is to be worshipped with latria, only in the former respect. These be his very words.
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of whom he concludes in the next article, that shee is by no meanes to bee worshipped with latria, but onely with an inferior worship called hyperdulia ;
of whom he concludes in the next article, that she is by no means to be worshipped with latria, but only with an inferior worship called hyperdulia;
But did not shee beare him, and touche him and his blessed Bodie in a farre more excellent manner then the CROSSE eyther did or could? See what pittifull arguments be heer brought to fortifie this damnable Idolatrie:
But did not she bear him, and touch him and his blessed Body in a Far more excellent manner then the CROSSE either did or could? See what pitiful Arguments be her brought to fortify this damnable Idolatry:
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And (which is more euill) whereas, some thirtie yeares agoe, all Aquinas was reuiewed at Rome by commaundement of Pope Pius Quintus, and purged and altered as they thought good, and so printed:
And (which is more evil) whereas, Some thirtie Years ago, all Aquinas was reviewed At Room by Commandment of Pope Pius Quintus, and purged and altered as they Thought good, and so printed:
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but to the perpetuall blemish of Aquinas, and euerlasting shame of their Romish synagogue, lets it stand for good currant Catholicke doctrine, euen at this daie, that
but to the perpetual blemish of Aquinas, and everlasting shame of their Romish synagogue, lets it stand for good currant Catholic Doctrine, even At this day, that
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To this end, let the Reader bee pleased to marke the wordes of a great Doctor of theirs well approued amongst them and a spanish professor of diuinitie for the order of the Cistercians:
To this end, let the Reader be pleased to mark the words of a great Doctor of theirs well approved among them and a spanish professor of divinity for the order of the Cistercians:
and dedicating his booke vnto the Pope himselfe CLEMENT the viij. hath these words, (x) But what doe we speak so much of the Crosse, seeing seeing there is nothing vsed in the passion of Christ that is without honour:
and dedicating his book unto the Pope himself CLEMENT the viij. hath these words, (x) But what do we speak so much of the Cross, seeing seeing there is nothing used in the passion of christ that is without honour:
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and inasmuch as it was died with a good part of his most pretious bloud: Wee doe therefore worship it with the same worship with which wee adore Christ himselfe;
and inasmuch as it was died with a good part of his most precious blood: we do Therefore worship it with the same worship with which we adore christ himself;
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and poperie it selfe confesseth with one consent, that prayer is a part of latria : But popish religion prayeth to a wodden crosse, euen to the crosse it selfe;
and popery it self Confesses with one consent, that prayer is a part of latria: But popish Religion Prayeth to a wooden cross, even to the cross it self;
But in their late and reformed Breuiarie allovved and confirmed by the Pope and Councell, they praie to the Crosse and call vppon the Crosse, as wee heard before,
But in their late and reformed Breviary allowed and confirmed by the Pope and Council, they pray to the Cross and call upon the Cross, as we herd before,
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Therfore (to conclude) till this doctrine of Aquinas bee condemned for heresie, and till this fellow that calles himselfe golden mouth, be adiudged as hee is, a leaden mouthed and blacke-mouthed blasphemer,
Therefore (to conclude) till this Doctrine of Aquinas be condemned for heresy, and till this fellow that calls himself golden Mouth, be adjudged as he is, a leaden mouthed and black-mouthed blasphemer,
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and his booke burnt as hereticall, and til the Romish Church haue satisfied the World for this great wrong, till then (I say) it is apparant to all men, that in this wound She is not healed.
and his book burned as heretical, and till the Romish Church have satisfied the World for this great wrong, till then (I say) it is apparent to all men, that in this wound She is not healed.
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hee beeing the founder of the Franciscans, the Pope hath suffered his fauorites and followers to set him vp as another Christ and blasphemously to compare him,
he being the founder of the Franciscans, the Pope hath suffered his favorites and followers to Set him up as Another christ and blasphemously to compare him,
And to this end amongst many other vile ones , he suffred to be published a great volume called, The golden booke of the Conformities of the holy father S. Francis with the life of our Sauiour Iesus Christ .
And to this end among many other vile ones, he suffered to be published a great volume called, The golden book of the Conformities of the holy father S. Francis with the life of our Saviour Iesus christ.
In which booke with strange impietie first they paint in the first lease Christ bearing a Crosse and Saint Francis following him with one as bigge as his, where Christ hath nothing but precedence:
In which book with strange impiety First they paint in the First lease christ bearing a Cross and Saint Francis following him with one as big as his, where christ hath nothing but precedence:
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and in all and euery of these, and in euery thing els whatsoeuer may be sayd of Christ, the very same doe they not shame to affirme of that man Francis. For example, thus :
and in all and every of these, and in every thing Else whatsoever may be said of christ, the very same doe they not shame to affirm of that man Francis. For Exampl, thus:
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And first for his passion, whereas by their doctrine Christ had 5. wounds in his bodie, (tho indeed he had more) they make S. Francis nothing his inferiour in that point:
And First for his passion, whereas by their Doctrine christ had 5. wounds in his body, (though indeed he had more) they make S. Francis nothing his inferior in that point:
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and all this (saith the book) was not fained nor imaginarie, but truly & really imprinted in his body by the power of God, that so he might make his friend Francis like to his sonne Christ in all things .
and all this (Says the book) was not feigned nor imaginary, but truly & really imprinted in his body by the power of God, that so he might make his friend Francis like to his son christ in all things.
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Thus Christ, touching his passion, is made equall with a mortall man, & an ignorant Frier (by the Popes diuinitie) is made equall with Christ in the manner of his suffring;
Thus christ, touching his passion, is made equal with a Mortal man, & an ignorant Friar (by the Popes divinity) is made equal with christ in the manner of his suffering;
S. Francis on a time comming to preach at the city of Eugubium found that the saide Citie was much troubled with a great and cruell Wolfe, that killd not their cattell onely ▪ but their people if they were vnarmed.
S. Francis on a time coming to preach At the City of Eugubium found that the said city was much troubled with a great and cruel Wolf, that killed not their cattle only ▪ but their people if they were unarmed.
Then brother Wolfe ▪ (sayth S. FRANCIS) seeing thou art content to bee at peace with them I, will take order that they shall giue thee daily allowance of meate,
Then brother Wolf ▪ (say S. FRANCIS) seeing thou art content to be At peace with them I, will take order that they shall give thee daily allowance of meat,
So comming into the Citie, all the people, togither with the Magistrates being assembled, S. Francis made vnto them an excellēt sermon, the wolfe being by:
So coming into the city, all the people, together with the Magistrates being assembled, S. Francis made unto them an excellent sermon, the wolf being by:
This brother of mine, this wolfe that standeth here, hath promised me, & vpon his promise hath giuen me his faith that hee will be friends with you, and doe no more hurt;
This brother of mine, this wolf that Stands Here, hath promised me, & upon his promise hath given me his faith that he will be Friends with you, and do no more hurt;
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Then said S. Francis; Brother Wolf, it is reason that as thou did before, so here before all this people thou giue me thy faith againe, that thou wilt keep the couenants on thy part:
Then said S. Francis; Brother Wolf, it is reason that as thou did before, so Here before all this people thou give me thy faith again, that thou wilt keep the Covenants on thy part:
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and then all the people shouted and wondred, and praised Christ for sending S. Francis amongst thē, by whose merits they were deliuered frō the cruel wolf.
and then all the people shouted and wondered, and praised christ for sending S. Francis among them, by whose merits they were Delivered from the cruel wolf.
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And from that day forward, the people to the wolf & wolf to the people, performed their couenants made by S. Francis: & the wolf liued 2. years after FRANCIS was gone,
And from that day forward, the people to the wolf & wolf to the people, performed their Covenants made by S. Francis: & the wolf lived 2. Years After FRANCIS was gone,
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for Iesus Christ, who is the King and Captain of their religion, neuer did the like in his time to this which S. Francis the king and captaine of the Franciscans hath heere done.
for Iesus christ, who is the King and Captain of their Religion, never did the like in his time to this which S. Francis the King and captain of the Franciscans hath Here done.
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Were they ashamed when they had committed abhomination? Nay, they were not ashamed. For whereas this booke was written aboue two hundred yeares agoe by Bartholomeus Pisanus, a Franciscan Frier;
Were they ashamed when they had committed abomination? Nay, they were not ashamed. For whereas this book was written above two hundred Years ago by Bartholomew Pisanus, a Franciscan Friar;
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onely some things haue they altered, which they thought might make against themselues, but not one of these which doe so farre dishonour God and Christ and all religion.
only Some things have they altered, which they Thought might make against themselves, but not one of these which do so Far dishonour God and christ and all Religion.
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There is a Manuscript extant, written some two hundreth yeeres agoe, and another not much differing from it, some 130. yeares ago printed at Rome, containing a catalogue onely of those Indulgences belonging to the parish Churches of Rome, amongst which (they say) are 7. principall:
There is a Manuscript extant, written Some two Hundredth Years ago, and Another not much differing from it, Some 130. Years ago printed At Room, containing a catalogue only of those Indulgences belonging to the parish Churches of Room, among which (they say) Are 7. principal:
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Euerie daie of the Annuntiation there bee one thousand yeers; and hee that with deuotion goeth vp Saint Peters stayres, hath for euery steppe seauen yeeres of pardon. Surely purgatorie paines are not so fearefull as they beare the world in hand;
Every day of the Annunciation there be one thousand Years; and he that with devotion Goes up Saint Peter's stairs, hath for every step seauen Years of pardon. Surely purgatory pains Are not so fearful as they bear the world in hand;
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Are these true? then why is there one soule left in purgatorie? or else where is the charitie of the Papistes (which they so much bragge of) seeing so easilie they may deliuer so many thousands soules out of purgatorie in one yeare? Certainely,
are these true? then why is there one soul left in purgatory? or Else where is the charity of the Papists (which they so much brag of) seeing so Easily they may deliver so many thousands Souls out of purgatory in one year? Certainly,
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For euidence wherof, let any man read Onuphrius Pauvinius , who not past 24. yeares agoe, hath written (with publike authoritie) a booke to this verie purpose of the seauē principal Churches of Rome, and of the Indulgences belonging to them;
For evidence whereof, let any man read Onuphrius Pauvinius, who not passed 24. Years ago, hath written (with public Authority) a book to this very purpose of the seauē principal Churches of Rome, and of the Indulgences belonging to them;
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And for better euidence, that as she hath not, so shee purposeth neuer to heale vp this wound ▪ within these two yeares they haue allowed & published with authoritie, the pilgrimage or voiages of Seigneur Villamont, , one of the Gentlemen of the French Kings Chamber;
And for better evidence, that as she hath not, so she Purposes never to heal up this wound ▪ within these two Years they have allowed & published with Authority, the pilgrimage or voyages of Seigneur Villamont,, one of the Gentlemen of the French Kings Chamber;
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after all, returning home at last much poorer, but nothing wiser then hee went, hee wrote a booke of his voiage and pilgrimage to Ierusalem: and taking Rome in his way, hee describes at large the Indulgences granted of olde,
After all, returning home At last much Poorer, but nothing Wiser then he went, he wrote a book of his voyage and pilgrimage to Ierusalem: and taking Room in his Way, he describes At large the Indulgences granted of old,
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and at this day in force to the Churches in Rome. Which booke (being written in French) whoeuer list to reade, will soon confesse, that in this wound the Romish Babylon is not yet healed.
and At this day in force to the Churches in Room. Which book (being written in French) whoever list to read, will soon confess, that in this wound the Romish Babylon is not yet healed.
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The wiser sort of Popes, and the rest of the craftier politicians in that hierarchie, perceiuing that all the Nations of the earth, (many of them being so farre distant) could not come to their market of Indulgences being kept in Rome, therefore least they should lose their trafficke into those parts, they deuised away, that seeing a greate part of the worlde could not come to Rome, Rome should send to them:
The Wiser sort of Popes, and the rest of the Craftier politicians in that hierarchy, perceiving that all the nations of the earth, (many of them being so Far distant) could not come to their market of Indulgences being kept in Room, Therefore lest they should loose their traffic into those parts, they devised away, that seeing a great part of the world could not come to Room, Room should send to them:
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To which ende, out of his bountie and spirituall liberalitie, for the incredible good of mens soules, the Pope ordained that certaine Crucifixes, and Meddalls, and Agnus dei & holy Graines,
To which end, out of his bounty and spiritual liberality, for the incredible good of men's Souls, the Pope ordained that certain Crucifixes, and Medals, and Agnus dei & holy Grains,
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or the like, that are graunted vnto the Churches and stations at Rome: and by this meanes they could sell an Agnus dei, that is, a little piece of white waxe,
or the like, that Are granted unto the Churches and stations At Room: and by this means they could fell an Agnus dei, that is, a little piece of white wax,
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these toyes and trinkets, I say they can sell by this meanes, and euerie day do vtter, at a higher rate then the Ieweller can his pearles or his diamonds.
these toys and trinkets, I say they can fell by this means, and every day do utter, At a higher rate then the Jeweller can his Pearls or his diamonds.
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Thus did not onely the former Popes gull the people of elder ages in those times of ignorance, making them beleeue that these toyes so hallowed and blessed by them, were of such vertue as Christs bloud it selfe could be of no more;
Thus did not only the former Popes gull the people of elder ages in those times of ignorance, making them believe that these toys so hallowed and blessed by them, were of such virtue as Christ blood it self could be of no more;
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and pray, shal obtaine a plenarie, that is, a full remission of all sinnes. . And whosoeuer in the houre and point of death shall but say in his heart,
and pray, shall obtain a plenary, that is, a full remission of all Sins.. And whosoever in the hour and point of death shall but say in his heart,
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All these Indulgences may bee procured and obtained, by hauing either about a man, or lying before him one or more of these holy Medalles, Crosses, Graines,
All these Indulgences may be procured and obtained, by having either about a man, or lying before him one or more of these holy Medals, Crosses, Grains,
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Shall the thinking or naming of Iesus, without true faith and repentance saue him tho hee haue a hundreth of these holy Graines about him? or if hee doe truely repent and beleeue in CHRIST,
Shall the thinking or naming of Iesus, without true faith and Repentance save him though he have a Hundredth of these holy Grains about him? or if he do truly Repent and believe in CHRIST,
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If those both bee true, (as who dare denie them?) then phie vpon these Impostors and deceiuers, who by these their Atheisticall mockeries expose religion to all contempt:
If those both be true, (as who Dare deny them?) then Phi upon these Impostors and deceivers, who by these their Atheistical mockeries expose Religion to all contempt:
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and these thinges beeing so common and notorious, noe maruell tho Italie, where (these are rifest) haue, beside some priuie protestantes, fewe but that are either Atheistes or fooles.
and these things being so Common and notorious, no marvel though Italy, where (these Are rifest) have, beside Some privy protestants, few but that Are either Atheists or Fools.
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Concerning France: Of late yeares Peroun the French Cardinall, hauing made a costly Iorney to Rome, comming home, procured of the Pope (for the bearing of his charges) to bee the bearer of certaine hallowed & holy matters consecrated and blessed by the Pope, in such a fashion,
Concerning France: Of late Years Peroun the French Cardinal, having made a costly Journey to Room, coming home, procured of the Pope (for the bearing of his charges) to be the bearer of certain hallowed & holy matters consecrated and blessed by the Pope, in such a fashion,
Whosoeuer shall confesse and communicate, or being a Priest, shall besides his masse, say deuoutely one Pater noster, or one Aue Mary, for the Catholick Church, or for the holy Father,
Whosoever shall confess and communicate, or being a Priest, shall beside his mass, say devoutly one Pater Noster, or one Aue Mary, for the Catholic Church, or for the holy Father,
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And what if one want all these trumperies, shall he not haue forgiuenesse, if he do truely beleeue and repent? Oh when will Babylon be ashamed of such abhomination?
And what if one want all these trumperies, shall he not have forgiveness, if he do truly believe and Repent? O when will Babylon be ashamed of such abomination?
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or in the battell, or in any place where he cannot go to confession, & shal with contrition but repeate these words, Lord Iesus receiue my spirit, or name the holy name Iesus, shal haue forgiuenesse of all his sinnes,
or in the battle, or in any place where he cannot go to Confessi, & shall with contrition but repeat these words, Lord Iesus receive my Spirit, or name the holy name Iesus, shall have forgiveness of all his Sins,
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and if these be in a man, then let vs see that Pope, Cardinall, or other Papist, who dare say that hee shall not haue ful remission that neuer sawe nor touched one of thei blessed beades nor hallowed Graines.
and if these be in a man, then let us see that Pope, Cardinal, or other Papist, who Dare say that he shall not have full remission that never saw nor touched one of they blessed beads nor hallowed Grains.
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The twelfth and last wound, concerning the first Table, shal be cōcerning the Sacraments: both which are horribly peruerted and profaned by Romish doctrine and practice.
The twelfth and last wound, Concerning the First Table, shall be Concerning the Sacraments: both which Are horribly perverted and profaned by Romish Doctrine and practice.
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The Bells baptism or blessing must also bee in holy-water, oyle, salt, cream, tapers for light, &c. 4. They giue the Childe a name. Soe doe they to the Bell. 5. The Child must haue Godfathers, &c. So must the Bell; and they bee persons of great note. 6. The Childe must be washt in water.
The Bells' Baptism or blessing must also be in Holy water, oil, salt, cream, Tapers for Light, etc. 4. They give the Child a name. So do they to the Bell. 5. The Child must have Godfathers, etc. So must the Bell; and they be Persons of great note. 6. The Child must be washed in water.
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So must the Bell; and that by none but the Bishop & Priests. 7. The Child must be crossed. So must the Bell. 8. The Child must be anointed. So must the Bell. 9. The Childe must bee baptized, in the name of the Trinitie.
So must the Bell; and that by none but the Bishop & Priests. 7. The Child must be crossed. So must the Bell. 8. The Child must be anointed. So must the Bell. 9. The Child must be baptised, in the name of the Trinity.
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Lord grant that wheresoeuer this holy Bell thus (baptized, or) washed and blessed shal sound, al deceits of Sathan, all phantasies, all danger of whirlwindes, thunders, lightnings,
Lord grant that wheresoever this holy Bell thus (baptised, or) washed and blessed shall found, all Deceits of Sathan, all fantasies, all danger of whirlwinds, Thunders, lightnings,
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and that it may deliuer from danger of wind, thunder, &c. And grant Lord that all that come to the Church at the sound of it, may be free from all temptations of the Diuell.
and that it may deliver from danger of wind, thunder, etc. And grant Lord that all that come to the Church At the found of it, may be free from all temptations of the devil.
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he rebukes vs for laying it to their charge that they baptize bells, and for proof that they do not, sends vs to the Pontificale; but surely he thought that we could not haue seene the book, els he would neuer haue referred vs therunto:
he rebukes us for laying it to their charge that they baptise Bells', and for proof that they do not, sends us to the Pontifical; but surely he Thought that we could not have seen the book, Else he would never have referred us thereunto:
concerning which, whereas they pray that the sound of that bel so washed and sanctified as afore may driue awaie the diuell and all his fierie dartes, I would aske Bellarmine, or anie of his Chaplains,
Concerning which, whereas they pray that the found of that bel so washed and sanctified as afore may driven away the Devil and all his fiery darts, I would ask Bellarmine, or any of his Chaplains,
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and that Realme were very worthie to haue the Diuells companie, that would not willinglie be at the cost to haue so manie bels though they were of siluer,
and that Realm were very worthy to have the Devils company, that would not willingly be At the cost to have so many Bells though they were of silver,
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But it is verie likelie the Iesuite had not seene or not well perused the Pontificale: for if he had, hee might haue found that they pray to GOD to giue the HOLIE GHOST to the Bell, to blesse it, to sanctifie it, to puri••e it, to poure heauenlie blessings vppon it,
But it is very likely the Iesuite had not seen or not well perused the Pontifical: for if he had, he might have found that they pray to GOD to give the HOLY GHOST to the Bell, to bless it, to sanctify it, to puri••e it, to pour heavenly blessings upon it,
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for, of late, Clement the eight, pretending to haue the Pontificall reuiued and reformed, caused it to be printed at Rome before his face by his authoritie, in a faire letter, and with most goodly pictures:
for, of late, Clement the eight, pretending to have the Pontifical revived and reformed, caused it to be printed At Room before his face by his Authority, in a fair Letter, and with most goodly pictures:
and they that do and recant not shall be punished as heretickes. This wound hath Bellarmine, and other of the craftier sort of them sought to couer, but not to cure:
and they that do and recant not shall be punished as Heretics. This wound hath Bellarmine, and other of the Craftier sort of them sought to cover, but not to cure:
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This abuse is so horrible, the iniury to the sacrament, & the wrong to the laitie so notorious, the absurdity & impiety of the practice so without all colour of defence, that if they were not without grace and past hope of recouery,
This abuse is so horrible, the injury to the sacrament, & the wrong to the laity so notorious, the absurdity & impiety of the practice so without all colour of defence, that if they were not without grace and past hope of recovery,
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Look in their newe edition of the Councells this last yeare, and there is no reformation of this euill , no plaister laid vpon this sore, not so much as a marginall note to qualifie the Non-obstante to Christs Institution;
Look in their new edition of the Counsels this last year, and there is no Reformation of this evil, no plaster laid upon this soar, not so much as a marginal note to qualify the Non-obstante to Christ Institution;
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alas what hope is there that this Church will euer be reformed, that condemnes the obedience to Christs institution and commandement, as a deadly sinne?
alas what hope is there that this Church will ever be reformed, that condemns the Obedience to Christ Institution and Commandment, as a deadly sin?
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Touching wilfull murder, it hath beene their doctrine and practice since the mistie times of ignorance, that Churches and Churchyards, and Bishops houses, and some such other places bee sanctuaries, that is, places for refuge for the offender;
Touching wilful murder, it hath been their Doctrine and practice since the misty times of ignorance, that Churches and Churchyards, and Bishops houses, and Some such other places be sanctuaries, that is, places for refuge for the offender;
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Thus writeth Pope Innocent the 3. in his Decretalles to the King of Scotland, who in those euill daies (poore man) helde himselfe not of power to punish malefactors of his owne kingdome that had taken sanctuarie,
Thus Writeth Pope Innocent the 3. in his Decretals to the King of Scotland, who in those evil days (poor man) held himself not of power to Punish malefactors of his own Kingdom that had taken sanctuary,
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If hee that hath taken sanctuarie be a freeman, then is he not to be taken violently out of the Church, not tho he haue committed neuer so grieuous crimes,
If he that hath taken sanctuary be a freeman, then is he not to be taken violently out of the Church, not though he have committed never so grievous crimes,
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but the Clergie, and gouernors of that Church are to obtain for him libertie and safetie of life and limme &c. Some may here obiect that afterward in the decretall hee makes exception of some crimes:
but the Clergy, and Governors of that Church Are to obtain for him liberty and safety of life and limb etc. some may Here Object that afterwards in the decretal he makes exception of Some crimes:
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This stone chaire is called Freedstoole, that is the chaire of peace, whereunto if one that is guiltie do fly and sit in it, he shall haue all sufficient securitie.
This stone chair is called Freedstool, that is the chair of peace, whereunto if one that is guilty do fly and fit in it, he shall have all sufficient security.
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Another at Battel Abbie in Sussex, where the Conquerer wonne the victorie, and in memorie thereof, building that Abby hee endowed it (with the popes consent) amongst others, with this priuiledge ;
another At Battle Abbey in Sussex, where the Conqueror won the victory, and in memory thereof, building that Abby he endowed it (with the Popes consent) among Others, with this privilege;
If any theefe or Murderer, or any other malefactour (what soeuer his fault bee) for feare of death doe flie and come to this Church, he shall not be hurt by any meanes;
If any thief or Murderer, or any other Malefactor (what soever his fault be) for Fear of death do fly and come to this Church, he shall not be hurt by any means;
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And further it shall be lawfull for the Abbot of the sayd Church, in all places wheresoeuer hee shall hap to come, to saue one theefe from the gallowes.
And further it shall be lawful for the Abbot of the said Church, in all places wheresoever he shall hap to come, to save one thief from the gallows.
A great Clarke of Rome, a fauourite of Pope Gregories the xiiii. and one of his principall Secretaries, some 12. yeares agoe writes a great volume of this and other Immunities, which hee saith by their religion belongs to holy persons and places;
A great Clerk of Rome, a favourite of Pope Gregories the xiiii. and one of his principal Secretary's, Some 12. Years ago writes a great volume of this and other Immunities, which he Says by their Religion belongs to holy Persons and places;
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Not Clergie men onely, but euen the very Churches themselues haue their priuiledge: for Malefactours flying to them, are in a sort made holy thereby, insomuch as they may not bee taken awaie thence,
Not Clergy men only, but even the very Churches themselves have their privilege: for Malefactors flying to them, Are in a sort made holy thereby, insomuch as they may not be taken away thence,
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And not onely puts he downe this for Catholicke doctrine, but he will also needs haue it to bee ex iure diuino: and whereas Couarruvias (as learned as himself at least) disproues it verie sufficiently and concludes it to bee but de iure positivo, this darling of the Popes will not suffer so much amendment as this,
And not only puts he down this for Catholic Doctrine, but he will also needs have it to be ex iure diuino: and whereas Covarrubias (as learned as himself At least) disproves it very sufficiently and concludes it to be but de iure positivo, this darling of the Popes will not suffer so much amendment as this,
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And wheras one Iohannes Ferrariensis, a famous and learned Lawyer, argueth foundly and truely that Churches should not receiue murtherers not be sanctuaries for theeues, seeing Christ cast out euen buyers and sellers which are not so ill ;
And whereas one Iohannes Ferrariensis, a famous and learned Lawyer, argue fondly and truly that Churches should not receive murderers not be sanctuaries for thieves, seeing christ cast out even buyers and sellers which Are not so ill;
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Nay further, that euen hospitalls , yea priuate Chappells in mens houses, if they were built by the Bishops authority , haue priuiledge of sanctuarie to receiue a murderer flying vnto them.
Nay further, that even hospitals, yea private Chapels in men's houses, if they were built by the Bishops Authority, have privilege of sanctuary to receive a murderer flying unto them.
And yet further, if a murtherer going to execution, after a iust sentence, or afore triall, being pursued, doe meete a Priest carying his breaden God, and doe fly to him, he is priuiledged from the power of the lawe .
And yet further, if a murderer going to execution, After a just sentence, or afore trial, being pursued, do meet a Priest carrying his breaden God, and do fly to him, he is privileged from the power of the law.
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a Cardinalls coate, or hat, shall haue more priuiledge then had eyther the coate or the flesh it selfe of Christ Iesus: hee would not deliuer anie murderers from death, onelie one he deliuered;
a Cardinals coat, or hat, shall have more privilege then had either the coat or the Flesh it self of christ Iesus: he would not deliver any murderers from death, only one he Delivered;
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He is not suffred to make anie motion for reforming of anie thing, but is contrariwise turned awaie with this censure, that his reasons are slender and nothing worth.
He is not suffered to make any motion for reforming of any thing, but is contrariwise turned away with this censure, that his Reasons Are slender and nothing worth.
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then comes the Popes Secretary (a true childe of Babylon that will not be healed ) and to make the wound wider and deeper, brings a reason for this power of Cardinalls, worthy of himself ;
then comes the Popes Secretary (a true child of Babylon that will not be healed) and to make the wound wider and Deeper, brings a reason for this power of Cardinals, worthy of himself;
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and on set purpose? may hee not be intreated, may he not be corrupt and bee hired to come? There be now also many Cardinalls, about 60. or 70. if anie of all these be in the streetes, murderers may escape;
and on Set purpose? may he not be entreated, may he not be corrupt and be hired to come? There be now also many Cardinals, about 60. or 70. if any of all these be in the streets, murderers may escape;
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but he shall finde one of these 5. places): then by persons priuiledged; which be, first, a Cardinall riding by: which because it is but in fewe places;
but he shall find one of these 5. places): then by Persons privileged; which be, First, a Cardinal riding by: which Because it is but in few places;
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therefore the second is a Priest carying the Sacrament, and that is in euery towne: To touch either of these, doth deliuer from death a murtherer cōdemned by law.
Therefore the second is a Priest carrying the Sacrament, and that is in every town: To touch either of these, does deliver from death a murderer condemned by law.
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but the end and effect of them all is this, that poisoning, stabbing, killing, and all kind of bloud-shedding is so rise in popish States, that the better sort of themselues do bitterlie complaine of it.
but the end and Effect of them all is this, that poisoning, stabbing, killing, and all kind of bloodshedding is so rise in popish States, that the better sort of themselves do bitterly complain of it.
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and presently to get frō the Pope such Iudges or Commissioners, as themselues will, who by and by discharge and absolue them, vpon a little punishment or none at all,
and presently to get from the Pope such Judges or Commissioners, as themselves will, who by and by discharge and absolve them, upon a little punishment or none At all,
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Against all this what can be said? that this Anastasius is an Author suborned by vs? Nay, Posseuine the Iesuite will for that answer for vs, hauing canonized him in his catalogue of catholick Doctors :
Against all this what can be said? that this Anastasius is an Author suborned by us? Nay, Possess the Iesuite will for that answer for us, having canonized him in his catalogue of catholic Doctors:
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for he was publicke professor of the Popes lawe, at Turin, & in great office and authority both with Gregory the 14. and Clement the 8. and his bookes be dedicated to the Popes and Cardinalls, printed at Rome with soueraigne authoritie,
for he was public professor of the Popes law, At Turin, & in great office and Authority both with Gregory the 14. and Clement the 8. and his books be dedicated to the Popes and Cardinals, printed At Room with sovereign Authority,
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Nay the Pope himselfe with his own mouth commended the book, to the Cardinals, and said that the whole Clergie, and the Councel of Cardinalls by name were greatly beholden to the Author for it :
Nay the Pope himself with his own Mouth commended the book, to the Cardinals, and said that the Whole Clergy, and the Council of Cardinals by name were greatly beholden to the Author for it:
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What then can be said? that these sanctuaries stand indeed allowed for some faultes, but not for murder? If it were so, the fault were lesse: but the truth is otherwise.
What then can be said? that these sanctuaries stand indeed allowed for Some Faults, but not for murder? If it were so, the fault were less: but the truth is otherwise.
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What then may be said? that this Germonius is but one Doctor, and his opinion is not to be taken for a doctrine? I answere, his iudgement is allowed by the Pope himselfe,
What then may be said? that this Germonius is but one Doctor, and his opinion is not to be taken for a Doctrine? I answer, his judgement is allowed by the Pope himself,
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tho he being a French-man, is therfore the bolder and saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere.
though he being a Frenchman, is Therefore the bolder and Says that neither in France nor in England they have been permitted by the Kings with such absolute allowance as elsewhere.
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and in a Bull or constitution of his, hee affirmeth it is a worke, seruing greatly for Gods glorie and the edification of Christian people, and that it is approued and allowed by the great M. of his palace , to whom belonges the soueraigne and highest authoritie to censure all sort of bookes.
and in a Bull or constitution of his, he Affirmeth it is a work, serving greatly for God's glory and the edification of Christian people, and that it is approved and allowed by the great M. of his palace, to whom belongs the sovereign and highest Authority to censure all sort of books.
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so this waie also, for this doctrine and practice she is a bloudy synagogue: and no maruell tho the holy Ghost say, that in her is found the bloud, not onely of the Saints and Martyrs, but of all that was shed vpon the earth .
so this Way also, for this Doctrine and practice she is a bloody synagogue: and no marvel though the holy Ghost say, that in her is found the blood, not only of the Saints and Martyrs, but of all that was shed upon the earth.
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The Corinthians (sayth he) and Cyprians, and Babylonians, and other heathen Graecians did increase their reuenue, by the gaine of the stewes, which in Italy also is at this daie no rare nor vnusuall matter.
The Corinthians (say he) and Cyprians, and Babylonians, and other heathen Greeks did increase their revenue, by the gain of the Stews, which in Italy also is At this day no rare nor unusual matter.
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For the whores of Rome doe paie weekely to the pope a Iulio a piece (about six pence sterling) the whole reuenue whereof in the yeare, doth often exceede the sum of twentie thousand Duckets, &c. Alas! wil some say; the Pope cannot hinder this:
For the whores of Room do pay weekly to the pope a Iulio a piece (about six pence sterling) the Whole revenue whereof in the year, does often exceed the sum of twentie thousand Ducats, etc. Alas! will Some say; the Pope cannot hinder this:
And to take away all cause of this cauill, and to make it more apparant that the Pope is the head of the whoreof Babylon; Pope Sixtus 4. scarce 120. yeares agoe, built a stewes in Rome, of his owne erection and foundation, so saith the same Agrippa.
And to take away all cause of this cavil, and to make it more apparent that the Pope is the head of the whoreof Babylon; Pope Sixtus 4. scarce 120. Years ago, built a Stews in Room, of his own erection and Foundation, so Says the same Agrippa.
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Licurgus & Solon, heathē law-giuers, erected publick stewes: but that is no maruel; for of late yeeres, Pope Sixtus the fourth builded a goodly stewes in Rome.
Licurgus & Solon, heathen lawgivers, erected public Stews: but that is no marvel; for of late Years, Pope Sixtus the fourth built a goodly Stews in Room.
Thus complains Oleaster (a Spanish Doctor), vpon that Text of Deuteronomy thou shalt not bring into my house the hire of a whore, for it is abhominable.
Thus complains Oleaster (a Spanish Doctor), upon that Text of Deuteronomy thou shalt not bring into my house the hire of a whore, for it is abominable.
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But now in the new Testament, when the Church and Ministers thereof should bee much more cleane and pure then afore, all manner of filthy gaines are accepted and taken,
But now in the new Testament, when the Church and Ministers thereof should be much more clean and pure then afore, all manner of filthy gains Are accepted and taken,
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Navarrus one of their greatest Canonists of this last age, and one whom the Popes helde worthy to be cald to Rome, for his continuall aduise & direction , deals very plainly in this matter,
Navarrus one of their greatest Canonists of this last age, and one whom the Popes held worthy to be called to Room, for his continual advise & direction, deals very plainly in this matter,
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and saith, that Kings, Princes, States, and Magistrates of Cities, appointing stewes, and setting out places for them in some conuenient place of their Cities, wherein whores may exercise their whorish trade, it seems (saith he) to be no sinne in them.
and Says, that Kings, Princes, States, and Magistrates of Cities, appointing Stews, and setting out places for them in Some convenient place of their Cities, wherein whores may exercise their whorish trade, it seems (Says he) to be no sin in them.
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Alphonsus Viualdus, another learned Spaniarde, wrote a booke of matters of conscience not long agoe, of so great account amongst them that they call it the golden Candlesticke. It hath beene often printed,
Alphonsus Viualdus, Another learned Spaniard, wrote a book of matters of conscience not long ago, of so great account among them that they call it the golden Candlestick. It hath been often printed,
First, he makes a question, whether in the yeerely excommunication pronounced by the Bishop, against them that do not confess and communicate, whores in the stewes be comprehended, or no:
First, he makes a question, whither in the yearly excommunication pronounced by the Bishop, against them that do not confess and communicate, whores in the Stews be comprehended, or no:
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and giues his reasons. 1. For that whores, in the Romish Church, be neuer published nor denounced excommunicate. 2. No man refuseth their companie, notwithstanding that yeerely excommunication:
and gives his Reasons. 1. For that whores, in the Romish Church, be never published nor denounced excommunicate. 2. No man Refuseth their company, notwithstanding that yearly excommunication:
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& consequently fornication, which is a mortall sinne? I answere (saith he) that the church somtime tolerateth a less euill present that she may auoide a greater euill to come, that is probable to fal out:
& consequently fornication, which is a Mortal sin? I answer (Says he) that the Church sometime tolerateth a less evil present that she may avoid a greater evil to come, that is probable to fall out:
and other crimes of that kinde: then he goeth further to proue his conclusiō; which he doth out of the practice of heathen lawegiuers, and by the ciuile lawe,
and other crimes of that kind: then he Goes further to prove his conclusion; which he does out of the practice of heathen lawegiuers, and by the civil law,
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& then to make vp the measure of his iniquitie, he addeth that the law doth so far forth tolerate fornications in stews, that it takes order to compel the whores to refuse no man,
& then to make up the measure of his iniquity, he adds that the law does so Far forth tolerate fornications in Stews, that it Takes order to compel the whores to refuse no man,
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And to shew that he is a true childe of that Babylon that wil neuer be healed, & that he is as graceless in this point as his mother, afterward in his 2. tome (which he put out in his more mature yeares) he hath againe the same doctrin in as ill or worse words;
And to show that he is a true child of that Babylon that will never be healed, & that he is as graceless in this point as his mother, afterwards in his 2. tome (which he put out in his more mature Years) he hath again the same Doctrine in as ill or Worse words;
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And to conclude, for the better encoragement for women to bee whores, and the better to please their carnall & wicked minds, Cardinall Tollet a Iesuite, out of his Iesuitical modestie,
And to conclude, for the better encouragement for women to be whores, and the better to please their carnal & wicked minds, Cardinal Tollet a Iesuite, out of his Jesuitical modesty,
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That whores taking mony of men, for their sinne, bee they maried or vnmaried, tho it be neuer so much aboue their due, are not bound to restore anie of it againe,
That whores taking money of men, for their sin, be they married or unmarried, though it be never so much above their endue, Are not bound to restore any of it again,
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and giues a reason for it, because, saith he, this action is not against iustice, &c. Certainly the stewes are much beholden to Cardinal Tollet for this doctrine:
and gives a reason for it, Because, Says he, this actium is not against Justice, etc. Certainly the Stews Are much beholden to Cardinal Tollet for this Doctrine:
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as Spaine, Italie ▪ &c. And further, to giue one euidence out of my owne reading for the practice, Iacobus de Graffijs telles vs plainely in these words, It is lawfull for Lords and owners of houses to let out their houses to whores,
as Spain, Italy ▪ etc. And further, to give one evidence out of my own reading for the practice, Iacobus de Graffijs tells us plainly in these words, It is lawful for lords and owners of houses to let out their houses to whores,
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For this end we are to knowe, that besides all particular and personall excommunications, he vseth once a yeere, that he may meete with all his enemies at once,
For this end we Are to know, that beside all particular and personal excommunications, he uses once a year, that he may meet with all his enemies At once,
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. All that hinder the iurisdiction of the Clergie. . All that seize vpon anie lands belonging to the Pope, &c. These and such other like to the number of 17. or 18. be the enemies against whome the Pope hath cause to plant his ordinaunce;
. All that hinder the jurisdiction of the Clergy.. All that seize upon any Lands belonging to the Pope, etc. These and such other like to the number of 17. or 18. be the enemies against whom the Pope hath cause to plant his Ordinance;
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So then, seeing poperie and the stewes are so linked, that (we perceiue) do what we can, man cannot separate those whom the diuell hath ioined togither:
So then, seeing popery and the Stews Are so linked, that (we perceive) do what we can, man cannot separate those whom the Devil hath joined together:
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That whereas God hath euer allowed and honoured marriage, in the old, & new Testament; and Concubines were neuer allowed in the old, and absolutely condemned in the newe:
That whereas God hath ever allowed and honoured marriage, in the old, & new Testament; and Concubines were never allowed in the old, and absolutely condemned in the new:
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but distinguish as they can, the words are so plaine, that the suttlest distinction they can deuise, wil be too short a cloak to couer the shame of it:
but distinguish as they can, the words Are so plain, that the subtlest distinction they can devise, will be too short a cloak to cover the shame of it:
These be the very words in the impression at Lions, 1510. tho I confess the Diuines of Paris, hauing a little more care what past their hands, ashamed of the word debet (that is, ought to haue), put it out,
These be the very words in the impression At Lions, 1510. though I confess the Divines of paris, having a little more care what passed their hands, ashamed of the word debet (that is, ought to have), put it out,
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But what may the Church of Rome meane to amend the Rubrick or title, & not the Text? Surely because they knowe manie a one hastily runnes ouer the Contents,
But what may the Church of Room mean to amend the Rubric or title, & not the Text? Surely Because they know many a one hastily runs over the Contents,
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Is this good diuinitie at Rome, that he who hath no wife, but in a wiues steede keepes a Concubine, shall not for that bee kept from the Communion? Is not this a holy table of the Romish Sacrament, from which he shall not bee forbidden, that openly keeps a whore in roome of a wife? Certainely this wound is notably healed:
Is this good divinity At Room, that he who hath no wife, but in a wives steed keeps a Concubine, shall not for that be kept from the Communion? Is not this a holy table of the Romish Sacrament, from which he shall not be forbidden, that openly keeps a whore in room of a wife? Certainly this wound is notably healed:
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In Luthers time, not yet a 100. yeeres agoe, liued one Albertus Pighius, one of the Popes Chāpions , who for the defence of that hierarchie and maintenance of that cause, amongst other his bold and blasphemous assertions, teacheth this hoggish and hatefull doctrine;
In Luthers time, not yet a 100. Years ago, lived one Albert Pighius, one of the Popes Champions, who for the defence of that hierarchy and maintenance of that cause, among other his bold and blasphemous assertions, Teaches this hoggish and hateful Doctrine;
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But the truth is, that contrariwise this impious and filthy doctrine was but obscurely and timorously broched by Pighius; but hath been since boldly and plainly blustered out by the Iesuites :
But the truth is, that contrariwise this impious and filthy Doctrine was but obscurely and timorously broached by Pighius; but hath been since boldly and plainly blustered out by the Iesuites:
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The Epistles on both sides are in print to bee seene. And if these be not of authoritie sufficient, let Bellarmine come to helpe them. Thus he teacheth:
The Epistles on both sides Are in print to be seen. And if these be not of Authority sufficient, let Bellarmine come to help them. Thus he Teaches:
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But they haue a reason for all this, so good and so strong, as they think, that thereby all is well healed: for, say they, fornication or whoring wee doe not simply allow to be better then mariage;
But they have a reason for all this, so good and so strong, as they think, that thereby all is well healed: for, say they, fornication or whoring we do not simply allow to be better then marriage;
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And to make vp a messe of Iesuites, Posseuinus their grand Censor, comming to giue his censure of Pighius, findes many faults and errors in his bookes:
And to make up a mess of Iesuites, Possevin their grand Censor, coming to give his censure of Pighius, finds many Faults and errors in his books:
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The next wound is neere a kin to this, namely, that their Church hauing alwaies forbidden mariage to their Clergie, hath notwithstanding either tolerated and permitted them concubines,
The next wound is near a kin to this, namely, that their Church having always forbidden marriage to their Clergy, hath notwithstanding either tolerated and permitted them concubines,
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In most places (say they) Bishops and their Officials doe tolerate and suffer the Priests to haue concubines, vnder the paiment of a certaine annuall rent of money,
In most places (say they) Bishops and their Officials do tolerate and suffer the Priests to have concubines, under the payment of a certain annual rend of money,
and to beget children of them, &c. Of these and certaine other grieuances (one hundred in all) the Germane nation complained to their Bishops and Clergie, in their owne Diets or Parliaments held at home.
and to beget children of them, etc. Of these and certain other grievances (one hundred in all) the Germane Nation complained to their Bishops and Clergy, in their own Diets or Parliaments held At home.
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But hauing no redresse they went further, and about the yeere 1522. complained to the Popes Legats and Nuntios at Noremberge, who gaue them good words,
But having no redress they went further, and about the year 1522. complained to the Popes Legates and Nuntios At Nuremberg, who gave them good words,
But hauing long waited to no end, they published their grieuances and sent them to the Pope, crauing with much humilitie, audience, redresse and reformation;
But having long waited to no end, they published their grievances and sent them to the Pope, craving with much humility, audience, redress and Reformation;
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But for the particular I haue in hand, what notable reformatiō was wrought herein, let a Bishop of their owne, Espencaeus, as wise and learned as that age did yeeld, let him, I say, deliuer for me;
But for the particular I have in hand, what notable Reformation was wrought herein, let a Bishop of their own, Espencaeus, as wise and learned as that age did yield, let him, I say, deliver for me;
In stead of pure and honest single life, succeeded impure fornication, and filthie keeping of concubines, in such sort as neither can they be concealed for multitude,
In stead of pure and honest single life, succeeded impure fornication, and filthy keeping of concubines, in such sort as neither can they be concealed for multitude,
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Nay of later times this tollerancie hath spread further, insomuch as in some places, both Clergie and laitie haue their whores permitted them, vnder a yeerely rent:
Nay of later times this tollerancie hath spread further, insomuch as in Some places, both Clergy and laity have their whores permitted them, under a yearly rend:
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Our Bishops and Archdeacons, &c. (in Poperie) when they ride their visitations, do not so much punish the euill doers, (for which end the visitations were first ordained) as rake vp siluer,
Our Bishops and Archdeacons, etc. (in Popery) when they ride their visitations, do not so much Punish the evil doers, (for which end the visitations were First ordained) as rake up silver,
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But what effect it tooke, how they executed it, and what is done in the matter, let another Bishop of theirs tell vs, who in these late daies, scarce seuen yeeres agoe, found it to bee so common and shamelesse a sinne all ouer all the Low Countries, (where Poperie raigned) not onely in secular,
But what Effect it took, how they executed it, and what is done in the matter, let Another Bishop of theirs tell us, who in these late days, scarce seuen Years ago, found it to be so Common and shameless a sin all over all the Low Countries, (where Popery reigned) not only in secular,
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And no maruel though there be but few of their Clergie that haue not concubines, seeing they take that course they doe with them, which is such as though they would inuite,
And no marvel though there be but few of their Clergy that have not concubines, seeing they take that course they do with them, which is such as though they would invite,
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Therfore seeing the case stands thus, and that I must and do pay, doubtlesse I will not pay for nothing, &c. Surely he must haue a great measure of grace, that liuing vnder popish subiection, can resist this temptation and the like:
Therefore seeing the case Stands thus, and that I must and do pay, doubtless I will not pay for nothing, etc. Surely he must have a great measure of grace, that living under popish subjection, can resist this temptation and the like:
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He that considereth the state of these times how in numerable the number is of such Monks and Priests as liue in open whoredome and incest, would thinke it perhaps more conuenient to giue leaue to such as cannot containe rather to marrie then, &c.
He that Considereth the state of these times how in numerable the number is of such Monks and Priests as live in open whoredom and Incest, would think it perhaps more convenient to give leave to such as cannot contain rather to marry then, etc.
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and hee finding the world still worse in this point, confesseth Now the world is come to this passe, that a man shall not finde scarce one of a hundred that keepes himselfe free from this fault.
and he finding the world still Worse in this point, Confesses Now the world is come to this pass, that a man shall not find scarce one of a hundred that keeps himself free from this fault.
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These Authors I haue named, hauing some remorse of conscience and feare of God, ingenuously and honestly wished that rather mariage might bee permitted then whoredom should so preuaile ouer the world.
These Authors I have nam, having Some remorse of conscience and Fear of God, ingenuously and honestly wished that rather marriage might be permitted then whoredom should so prevail over the world.
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But what hath bin done? They for their labour are ill spoken of when they are dead, their bookes partly prohibited to bee read at all, partly purged and altered as they list;
But what hath been done? They for their labour Are ill spoken of when they Are dead, their books partly prohibited to be read At all, partly purged and altered as they list;
It hath bin long ago laid to their charge that their Liturgies are full of idolatrie and blasphemies, their Legends full of lies, their Ceremonies of superstition:
It hath been long ago laid to their charge that their Liturgies Are full of idolatry and Blasphemies, their Legends full of lies, their Ceremonies of Superstition:
which I will not at this time (being almost past) stand particularly to prooue, seeing for their Liturgie and Ceremonies, the Pope himselfe, or else his Conuentibleat Trent haue granted it,
which I will not At this time (being almost passed) stand particularly to prove, seeing for their Liturgy and Ceremonies, the Pope himself, or Else his Conuentibleat Trent have granted it,
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and touching their liues of Saints and their Legends, a great Doctor of their owne long agoe found them so full of ridiculous absurdities, impieties and vntruths, that he affirmed him to be a man of a brasen face, and a leaden heart that wrote them.
and touching their lives of Saints and their Legends, a great Doctor of their own long ago found them so full of ridiculous absurdities, impieties and untruths, that he affirmed him to be a man of a brazen face, and a leaden heart that wrote them.
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Now all these three sort of bookes are in shew reformed of late, but the truth is there is neuer a materiall wound healed, but rather a number made worse.
Now all these three sort of books Are in show reformed of late, but the truth is there is never a material wound healed, but rather a number made Worse.
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1. For their Liturgie and seruice either publike or priuate, it is contained in their books called, Missalia, Breuiaria, Officia, Manualia, Portiforia, and such other:
1. For their Liturgy and service either public or private, it is contained in their books called, Missal, Brevarium, Offices, Manualia, Portiforia, and such other:
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2. Their Ceremonies of state, or, as they say, of deuotion, are contained in the bookes called, Pontificale Romanum, and Ceremoniale Romanum, wherein what apish toyes there be, what absurdities, what superstitions, sometimes ridiculous, sometimes impious, is incredible to them that see it not:
2. Their Ceremonies of state, or, as they say, of devotion, Are contained in the books called, Pontifical Romanum, and Ceremonial Romanum, wherein what apish toys there be, what absurdities, what superstitions, sometime ridiculous, sometime impious, is incredible to them that see it not:
But if a man did see how they haue amended them, they would out of this one (if there were no more euidences) conclude that Rome is that Babylon that will neuer be healed:
But if a man did see how they have amended them, they would out of this one (if there were no more evidences) conclude that Room is that Babylon that will never be healed:
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for looke into the Pontificale, and the Ceremoniale, which were reformed, and are indeede much altered by the authoritie of Clement the 8. and printed at Rome within these few yeeres,
for look into the Pontifical, and the Ceremonial, which were reformed, and Are indeed much altered by the Authority of Clement the 8. and printed At Room within these few Years,
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and also for that seeing the bookes being so rare are not for each mans reading, it may hap hereafter that the exact comparison of them together, the old with the new, may be a worke of it selfe not vnworthie of some mens labours.
and also for that seeing the books being so rare Are not for each men reading, it may hap hereafter that the exact comparison of them together, the old with the new, may be a work of it self not unworthy of Some men's labours.
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3. Their stories, or tales, are comprised in the bookes called, Speculum exemplorum, Vitae Sanctorum, Legenda, &c. These also are lately reformed, as they pretend.
3. Their stories, or tales, Are comprised in the books called, Speculum exemplorum, Vitae Sanctorum, Legenda, etc. These also Are lately reformed, as they pretend.
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But if any man haue lost any time in turning ouer their Legends, and perusing the prodigious stories there laid downe, let him venture euen a little more,
But if any man have lost any time in turning over their Legends, and perusing the prodigious stories there laid down, let him venture even a little more,
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yet (all laid together) as bad or worse then they were afore. These straits of time hinder mee from inlarging my selfe any further, therefore to conclude,
yet (all laid together) as bad or Worse then they were afore. These straits of time hinder me from enlarging my self any further, Therefore to conclude,
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wherein the exception I take against them, is, that their Church and State declined long agoe, into that generall corruption & vniuersal pollution in al estates.
wherein the exception I take against them, is, that their Church and State declined long ago, into that general corruption & universal pollution in all estates.
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That the prophanenesse, licentiousnesse, and sinfulnesse of all sorts of people in that Church, both head and members, is like a spirituall leprosie without,
That the profaneness, licentiousness, and sinfulness of all sorts of people in that Church, both head and members, is like a spiritual leprosy without,
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but hauing some remorse of conscience, and feare of God, did confesse freely, and bitterly deplore the miserie that the sinfulnesse of the popish Church and religion would bring vpon all the world.
but having Some remorse of conscience, and Fear of God, did confess freely, and bitterly deplore the misery that the sinfulness of the popish Church and Religion would bring upon all the world.
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Some 400. yeares ago liued a Monke learned for those times, called (as Posseuine confesseth Bernardus Morlanen•is: hee wrote three bookes of the contempt of the world, in an artificiall kind of Poetrie,
some 400. Years ago lived a Monk learned for those times, called (as Possess Confesses Bernard Morlanen•is: he wrote three books of the contempt of the world, in an artificial kind of Poetry,
but much more artificially describing, and zealously deploring the sinfulnesse of the Romish Church, and state in those daies, from the head to the foote, describing particularly their adulteries, drunkennesse, ambition, idlenesse, dissimulation, deceits, cosenages, murders, whoredomes of all estates:
but much more artificially describing, and zealously deploring the sinfulness of the Romish Church, and state in those days, from the head to the foot, describing particularly their adulteries, Drunkenness, ambition, idleness, dissimulation, Deceits, cozenages, murders, whoredoms of all estates:
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then particularly for their Clergie, their ignorance and negligence, their Sodomie, their Simonie and other corruptions in attaining places in the Church:
then particularly for their Clergy, their ignorance and negligence, their Sodomy, their Simony and other corruptions in attaining places in the Church:
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and then at last comming to Rome it selfe, so layes open the filthinesse of the whore of Babylon, as it is doubtfull whether her sinfulnes be more hatefull, then his boldnes is admirable.
and then At last coming to Room it self, so lays open the filthiness of the whore of Babylon, as it is doubtful whither her sinfulness be more hateful, then his boldness is admirable.
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or was he some late writer hired by Luther, or suborned by Caluine to raile on the Pope or Poperie? Nay Posseuine the Iesuite confesseth in the place aforenamed (and if he did not, it is well enough knowne by other good and ancient records) he was a professed Monke,
or was he Some late writer hired by Luther, or suborned by Calvin to rail on the Pope or Popery? Nay Possess the Iesuite Confesses in the place aforenamed (and if he did not, it is well enough known by other good and ancient records) he was a professed Monk,
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vntill we come to the yeere 1500. namely to this last age of all: and though Posseuine malitiously conceale the name of Gual•er Mapes, because hee is too plaine,
until we come to the year 1500. namely to this last age of all: and though Possess maliciously conceal the name of Gual•er Mapes, Because he is too plain,
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Now what good all these men could doe, and what reformation followed at last, let a Pope himselfe speake, one of the honestest hearts that euer had the hindrance to be a Pope, Adrian the 6. the best that was these many yeeres,
Now what good all these men could do, and what Reformation followed At last, let a Pope himself speak, one of the honestest hearts that ever had the hindrance to be a Pope, Adrian the 6. the best that was these many Years,
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How he found the Romish Church when he came to it, and how he left it at his sudden taking from it, iudge by his owne pitifull and passionate speech, which he commanded his Nuntio to deliuer from him,
How he found the Romish Church when he Come to it, and how he left it At his sudden taking from it, judge by his own pitiful and passionate speech, which he commanded his Nuntio to deliver from him,
therefore our Sauiour (about to heale and reforme Ierusalem a diseased citie) first enters into the Temple, that first of all he may correct the sinnes of the Clergie (especially concerning buying and selling) herein playing the good Physition, who begins to heale a wound at the roote and bottome.
Therefore our Saviour (about to heal and reform Ierusalem a diseased City) First enters into the Temple, that First of all he may correct the Sins of the Clergy (especially Concerning buying and selling) herein playing the good physician, who begins to heal a wound At the root and bottom.
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Wee know that for many yeeres there haue been many abominations euen in this holy Apostolike seate, abuses in the cariage of matters spirituall, excessiue enormities in our commandements,
we know that for many Years there have been many abominations even in this holy Apostolic seat, Abuses in the carriage of matters spiritual, excessive enormities in our Commandments,
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Wherein, for our parts, make promise in our name that wee will giue all diligence, that first of all this our Court of Rome may be reformed, from which it is likely all this mischiefe hath proceeded:
Wherein, for our parts, make promise in our name that we will give all diligence, that First of all this our Court of Rome may be reformed, from which it is likely all this mischief hath proceeded:
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To the furtherance and effecting of which happie reformation, wee hold our selues so much the more straitly tied, by how much the more earnestly wee see the whole world to expect and desire it.
To the furtherance and effecting of which happy Reformation, we hold our selves so much the more straitly tied, by how much the more earnestly we see the Whole world to expect and desire it.
Dices quòd Deus hanc persecutionem Ecclesiae suae inferri permittit, propter hominū peccata, sacerdotū maximè ac praelatorum, à quorū peccatis populi peccata deriuari scripturae clamant.
Dices quòd Deus hanc persecutionem Ecclesiae suae inferri Permittit, propter hominū Peccata, sacerdotū maximè ac Prebendaries, à quorū peccatis People Peccata deriuari Scriptures clamant.
Qua in re, quod ad nos attinet, polliceberis nos omnem operam adhibituros, vt haec primū Curia, vnde forte malum hoc omne processit, reformetur, vt sicut in omnes inde corruptio emanauit,
Qua in re, quod ad nos attinet, polliceberis nos omnem Operam adhibituros, vt haec primū Curia, vnde forte malum hoc omne processit, reformetur, vt sicut in omnes inde Corruption emanauit,
Ad quod procurandū nos tanto arctius obligatos reputamus, quāto mundum, vniuersu• huiusmodi reformationem auidius desiderare videmus. Haec apud Espencaeum in Comment.
Ad quod procurandun nos tanto Arctius obligatos reputamus, quāto Mundum, vniuersu• huiusmodi reformationem auidius desiderare Videmus. Haec apud Espencaeum in Comment.
but the holy Court of Rome did need reformation, forthwith there was order taken that hee should not trouble the world nor disgrace his place any longer, for shortly after he died:
but the holy Court of Rome did need Reformation, forthwith there was order taken that he should not trouble the world nor disgrace his place any longer, for shortly After he died:
& for his sake, they prouided that their seate should neuer be so farre abused and abased againe by any plaine hearted Northren man, making sure from that day to this, that the Popedom should not be trusted out of the hands of an Italian,
& for his sake, they provided that their seat should never be so Far abused and abased again by any plain hearted Northern man, making sure from that day to this, that the Popedom should not be trusted out of the hands of an Italian,
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For what followed after all this? Was there any reformation in the Romish Church? were any of the euils and diseases confessed by Adrian redressed? I had rather Espencaeus their own Bishop should tell, then I;
For what followed After all this? Was there any Reformation in the Romish Church? were any of the evils and diseases confessed by Adrian Redressed? I had rather Espencaeus their own Bishop should tell, then I;
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which because he doth very largely, I will contract it into a compendium, and hope that some will take paines to put all that wise and learned discourse of his into our vulgar tongue:
which Because he does very largely, I will contract it into a compendium, and hope that Some will take pains to put all that wise and learned discourse of his into our Vulgar tongue:
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That after all Christendome had complained of the enormous and intolerable grieuances, sustained from the Pope and his Court of Rome, al which and more the good Pope Adrian had confessed (but was taken away,
That After all Christendom had complained of the enormous and intolerable grievances, sustained from the Pope and his Court of Rome, all which and more the good Pope Adrian had confessed (but was taken away,
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His successor Clement the 7. was not so idle to hearken to such toyes, nor giue way to such innouations, hee would haue no Councell, he saw no cause of reformation.
His successor Clement the 7. was not so idle to harken to such toys, nor give Way to such innovations, he would have no Council, he saw no cause of Reformation.
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and so after many difficulties, the Councell of Trent was called, wherein first of all this point of reformation was so vrged, that a Committe was chosen of nine principall Diuines, some of them Cardinals, to consider what reformation was requisite in the Church;
and so After many difficulties, the Council of Trent was called, wherein First of all this point of Reformation was so urged, that a Commit was chosen of nine principal Divines, Some of them Cardinals, to Consider what Reformation was requisite in the Church;
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He then dying, and the Councell being intermitted, was set on foote again by his successor Iulius the 3: who also confessed there were innumerable abuses in administring the Sacraments:
He then dying, and the Council being intermitted, was Set on foot again by his successor Julius the 3: who also confessed there were innumerable Abuses in administering the Sacraments:
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but when it came to reforme them, in stead thereof hee suspended the Councell, though many Bishops, that desired reformation, did protest against it, affirming confidently that they had not as yet dispatched one of the businesses, for which they had assembled:
but when it Come to reform them, in stead thereof he suspended the Council, though many Bishops, that desired Reformation, did protest against it, affirming confidently that they had not as yet dispatched one of the businesses, for which they had assembled:
for which their courtesie to him & his seate, he afterward gaue them thankes in an oration in the Consistorie at Rome, assuring them (but it was in the word of a Pope) that he would be more rigide and seuere in purging his owne Court,
for which their courtesy to him & his seat, he afterwards gave them thanks in an oration in the Consistory At Room, assuring them (but it was in the word of a Pope) that he would be more rigide and severe in purging his own Court,
and no maruell (saith he) for nothing haue they amended in Rome vnder their owne nose, where they might reforme any thing if they had conscience and will to doe it.
and no marvel (Says he) for nothing have they amended in Room under their own nose, where they might reform any thing if they had conscience and will to do it.
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therefore 30. or 40. yeeres agoe in the daies of Espencaeus, the Church of Rome, being found and confessed to be most fearefully corrupt, is not healed nor reformed,
Therefore 30. or 40. Years ago in the days of Espencaeus, the Church of Rome, being found and confessed to be most fearfully corrupt, is not healed nor reformed,
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Since which time I shall thanke him that will shew me that there hath been any publike and generall reformation of the notorious abuses in that Church:
Since which time I shall thank him that will show me that there hath been any public and general Reformation of the notorious Abuses in that Church:
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which as I should reioyce in my heart once to behold, so till then I must needes with griefe of heart conclude, that The Romish Church is that Babylon that will not bee healed.
which as I should rejoice in my heart once to behold, so till then I must needs with grief of heart conclude, that The Romish Church is that Babylon that will not be healed.
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Now therefore you honourable Magistrates and Iudges of this nation, set your shoulders to the worke of your God, rouse vp your spirits to execute the good lawes your selues and your forefathers haue enacted:
Now Therefore you honourable Magistrates and Judges of this Nation, Set your shoulders to the work of your God, rouse up your spirits to execute the good laws your selves and your Forefathers have enacted:
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Oh pul this blessing on your heads, kill her infants, that is, her errors, impieties, superstitions, blasphemies, idolatries, equiuocations, treasons, &c. these be her Impes, her naturall brood;
O pull this blessing on your Heads, kill her Infants, that is, her errors, impieties, superstitions, Blasphemies, idolatries, equivocations, treasons, etc. these be her Imps, her natural brood;
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If you do not, you do for a time maintaine prickes in your eyes, and thornes in your sides, and your negligence will prouoke the great and iust Lord, to take the matter into his owne hands, which as he hath alreadie, not onely threatned,
If you do not, you do for a time maintain pricks in your eyes, and thorns in your sides, and your negligence will provoke the great and just Lord, to take the matter into his own hands, which as he hath already, not only threatened,
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and by the breath of his mouth is fearefully confounded, then I say, shall all her Merchants and all her louers, (whereof we haue too many that lurke amongst vs,
and by the breath of his Mouth is fearfully confounded, then I say, shall all her Merchant's and all her lovers, (whereof we have too many that lurk among us,
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but let vs forsake it, and goe euery one to his owne countrie, that is, to our blessed inheritance the kingdome of heauen, that is a Christian mans countrie:
but let us forsake it, and go every one to his own country, that is, to our blessed inheritance the Kingdom of heaven, that is a Christian men country:
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1. That great sacriledge and Church-robbing committed by Impropriations, (in which case at this day almost halfe of this kingdome is) whereby it comes to passe (aboue any other one meanes) that an ignorant and vnteaching Ministerie is set ouer a great part of our people, which is the sourse & fountaine of all other euils in our Church:
1. That great sacrilege and Church robbing committed by Impropriations, (in which case At this day almost half of this Kingdom is) whereby it comes to pass (above any other one means) that an ignorant and unteaching Ministry is Set over a great part of our people, which is the source & fountain of all other evils in our Church:
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but now (alas) how incurable it is, and by the craftie plots of the diuell how incurable it is made more and more, hee obserues but little that sees not.
but now (alas) how incurable it is, and by the crafty plots of the Devil how incurable it is made more and more, he observes but little that sees not.
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what are they but a bastard of Babylon, a daughter of error and confusion, a hellish deuice, (the diuels owne recreation to mock at holy things) by him deliuered to the Heathen, from them to the Papists,
what Are they but a bastard of Babylon, a daughter of error and confusion, a hellish device, (the Devils own recreation to mock At holy things) by him Delivered to the Heathen, from them to the Papists,
and how shall they be described but by these names, Nicolas S. Antlings, Simon S. Maryoueries? Thus hypocrisie a child of hell must beare the names of two Churches of God,
and how shall they be described but by these names, Nicolas S. Antlings, Simon S. Mariolatries? Thus hypocrisy a child of hell must bear the names of two Churches of God,
and two wherein Gods name is called on publikely euery day in the yeere, and in one of them his blessed word preached euerie day (an example scarce matchable in the world):
and two wherein God's name is called on publicly every day in the year, and in one of them his blessed word preached every day (an Exampl scarce matchable in the world):
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Are they thus incurable? then happie hee that puts to his hand to pull downe this tower of Babel, this daughter of confusion, happie he that helpes to heale this wound in our State:
are they thus incurable? then happy he that puts to his hand to pull down this tower of Babel, this daughter of confusion, happy he that helps to heal this wound in our State:
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But if we be negligent in this cause of God, then hee himselfe will take the matter into his owne hand, whose Church, whose religion, whose holy ordinances and most holie name are daily prophaned by them:
But if we be negligent in this cause of God, then he himself will take the matter into his own hand, whose Church, whose Religion, whose holy ordinances and most holy name Are daily Profaned by them:
for as their iniquities are hainous, and their basphemies against heauen; so doubtlesse their iudgement is gone vp vnto heauen and lifted vp vnto the cloudes.
for as their iniquities Are heinous, and their basphemies against heaven; so doubtless their judgement is gone up unto heaven and lifted up unto the Clouds.
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Oft hath this bin complained of, and some haue endeuoured to heale it, but it is an Impe of Babylon that will not be healed, but rather it creepes as a canker thorow our whole State, from the foot to the head.
Oft hath this been complained of, and Some have endeavoured to heal it, but it is an Imp of Babylon that will not be healed, but rather it creeps as a canker thorough our Whole State, from the foot to the head.
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and within some mans gates? If then Fathers and Magistrates would looke to all within their gates, this sinne could not bee so grieuous, this wound not so wide and desperate as it is.
and within Some men gates? If then Father's and Magistrates would look to all within their gates, this sin could not be so grievous, this wound not so wide and desperate as it is.
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for he will lose his honor at no mans hand, but whosoeuer will not glorifie him in his conuersion, he will glorifie his owne name vpon him in his confusion:
for he will loose his honour At no men hand, but whosoever will not Glorify him in his conversion, he will Glorify his own name upon him in his confusion:
Dion. Carthus. in hoc cap Hoc secundum Glossā est verbum Angelorum sanctorū qui ad custodiā Babylonis fuerunt delegati: quasi dicerent curare voluimus Babylonem, sed non ▪ est sanata &c. Et idem ipse Carthus. tenet in moralitate eiusdē capitis.
Dion. Carthusian. in hoc cap Hoc secundum Glossā est verbum Angels sanctorū qui ad custodiā Babylonis fuerunt delegati: quasi dicerent curare voluimus Babylonem, sed non ▪ est sanata etc. Et idem ipse Carthusian. tenet in moralitate eiusdem capitis.
Vide Bullam Coenae inter Constitutiones Pontificū Roman. pag. 883. In Constit. 13. Sixti 5. Consueuerunt Rom. Pontif. praedecessores nostri &c. Nos igitur vetustum & solennem hunc morem sequētes, excommunicamus & ana thematizamus exparte Dei omnipotentis, &c. quoscun { que } Vssitas, Wiclyfitas, Lutheranos, Zuinglianos, Calumistas, & omnes alios haereticos •orum { que } fautores, receptores, librorū lectores, &c.
Vide Bullam Coenae inter Constitutiones Pontificū Roman. page. 883. In Constitut 13. Sixti 5. Consueuerunt Rom. Pontiff praedecessores Our etc. Nos igitur vetustum & solennem hunc morem Sequentes, Excommunicamus & ana thematizamus exparte Dei omnipotentis, etc. quoscun { que } Vssitas, Wiclyfitas, Lutheranos, Zuinglianos, Calumistas, & omnes Alioth haereticos •orum { que } fautores, receptores, librorū Readers, etc.
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Vide libellū inscriptū Litaniae & pre•recitandae p• fide catholica Romana in reg nis Ang. & Sco. restituenda & propaganda, & eorundem vnitate cum eadē Ro. eccles. Romae. & duaci. 1603
Vide libellū inscriptū Litaniae & pre•recitandae p• fide catholica Roman in reg nis Ang. & Sco. restituenda & propaganda, & eorundem vnitate cum Same Ro. eccles. Rome. & Duaci. 1603
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c 48. & 56. & lib. 3. cap. 27. & lib. 4. cap. 33 Et Bonauent. in Apologet. pro Franciscanis. & in reg. Frācisci. quaest. 2. & 27. Et Bernardum •• diuersis Epistolis. E• Vincentium Ferrar in suo prognostico cum mult. al.
c 48. & 56. & lib. 3. cap. 27. & lib. 4. cap. 33 Et Bonaventure. in Apologet Pro Franciscanis. & in reg. Frācisci. Question. 2. & 27. Et Bernardum •• Diuersis Epistles. E• Vincentium Ferrar in Sue prognostico cum mult. all
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Simancha. Institut. cathol. cap. 45. art. 14. edit. Hispan. Fides data haereticis a priuato non est seruāda, nec a magistratibus data seruā da est haereticis: quod exemplo Concilij Constantiensis probatur: nā Ioh. Huss. & Hieronimus eius discip. legitima flāma concremati sunt, quāuis promissa illis securitas fuisset.
Simancha. Institute. Cathol. cap. 45. art. 14. edit. Hispan. Fides data Heretics a priuato non est seruāda, nec a magistratibus data seruā da est Heretics: quod exemplo Concilij constantiensis Probatum: nā John Huss. & Jerome eius Disciple. Legitimate flāma concremati sunt, quāuis Promissa illis securitas fuisset.
Decret. dist. 96 cap. satis euidēt ostenditur a seculari potestate nec solui prorsus necligari pontificē posse, quem cōstat a Constantino Deum appellatum, cum nec posse Deum ab hominibus iudicari manifestum sit.
Decree. Dist. 96 cap. satis evident Ostenditur a seculari potestate nec solui prorsus necligari pontificē posse, Whom cōstat a Constantino God appellatum, cum nec posse God ab hominibus iudicari Manifest sit.
Vide Adoardum Gualādum Episcopū Caesenatem, de morali & ciuili facultate, lib. 14 cap. 3. A Papa tanquā a Capite in vniuersum Eccle siae corpus, hoc est in omnem Christianā Remp. spiritus influunt. caelestium gratiarum sensum fructum { que } praestantes, & efficicem mo•• ad sempiternam •eatitudinem. Merito igitur sanctissimus & beatissimus appellatur & 〈 ◊ 〉 Christianam 〈 ◊ ◊ 〉 quasi quidam Deusad oratur & coli••t. Liber impressus est Romae. 1604. & Clementi 8. Papae dicatus.
Vide Adoardum Gualādum Episcopū Caesenatem, de Morality & ciuili facultate, lib. 14 cap. 3. A Pope tanquā a Capite in vniuersum Eccle siae corpus, hoc est in omnem Christianā Remp. spiritus influunt. Celestial Gratitude sensum Fruit { que } praestantes, & efficicem mo•• ad sempiternam •eatitudinem. Merito igitur sanctissimus & beatissimus Appellatur & 〈 ◊ 〉 Christianam 〈 ◊ ◊ 〉 quasi quidam Deusad oratur & coli••t. Liber impressus est Rome. 1604. & Clementi 8. Pope dicatus.
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Damascenus in ser. de mortuis adiuuandis: Cum enixè Deum precaretur Gregorius pro salute Traiani, annis ante sua tempora fere 500. defuncti audiuit vocem diuinitùs allatam, dicentem, preces tuas audiui, & veniam Traiano do: tu vero deinceps pro impio hostiam mihi ne offeras.
Damascene in sir. de mortuis adiuuandis: Cum enixè God precaretur Gregorius Pro salute Traiani, Annis ante sua tempora fere 500. Defuncti audiuit vocem diuinitùs allatam, dicentem, preces tuas audiui, & veniam Traiano do: tu vero deinceps Pro Impio hostiam mihi ne offeras.
Hanc Apologiam vti & historiam validis refutat argum. Bellar. lib 2. de purgat. cap. 8. vt & Mel. Canus eandem antea improbauerat historiam, &c. haec dem Posseu. • pr•.
Hanc Apologia vti & historiam validis refutat Argument. Bellar lib 2. de purgat. cap. 8. vt & Mel. Canus eandem Antea improbauerat historiam, etc. haec dem Possess. • pr•.
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Iohn. 17. The world, that is for the wicked & damned. Apologiā pro historia Traiani quem precibus Sancti Gregorij ex inferno aiunt quidamin caelum ascendisse: haec Possev. Ies in apparatu sacro t•m. 1. litera A.
John. 17. The world, that is for the wicked & damned. Apologiā Pro History Traiani Whom precibus Sancti Gregorij ex inferno Aiunt quidamin caelum ascendisse: haec Posset. Ies in apparatu Sacred t•m. 1. Letter A.
(•) The third 〈 … 〉 God hath diuided his kingdome with the Virgin Mary: And that a man may appeal from Gods iustice to the Mercy of the Virgin Mary ▪ because God hath kept iustice to himself but committed his mercy to his Mother.
(•) The third 〈 … 〉 God hath divided his Kingdom with the Virgae Marry: And that a man may appeal from God's Justice to the Mercy of the Virgae Marry ▪ Because God hath kept Justice to himself but committed his mercy to his Mother.
Bernard. de busto Marial. par. 3. ser. 3. pag 96. editionis Lugd. anni. 517 Licet ad Mariā appellare a diabolo, a Tyranno, imo a Deo, si quis a Dei iustitia grauari se sentiat. quod significatū fuit H•ster 5 ▪ vbi dicitur quod cum Rex Assuerus Iudaeis esset iratus, Regina Ester ad ipsū placandum accessi•: Cui Rex ait, etiam si di•idiam partē regni mei petieris dabitur tibi: ista ergo imperatrix figurauit imperatricem coelorum, cum qua Deus regnum suum diuisit. Cum enim Deus habeat iustitiam & misericordiam, iusticiam sibi reti••it in hoc mundo exercendam; Misericordiam vero matri concessit: ideo si quis sentit s•grauari in foro iustitiae Dei, appellet ad forum misericordiae Matris cius.
Bernard. de busto Marital. par. 3. sir. 3. page 96. editionis Lyon anni. 517 Licet ad Mariā appellare a diabolo, a Tyranno, imo a God, si quis a Dei iustitia gravari se sentiat. quod significatū fuit H•ster 5 ▪ vbi dicitur quod cum Rex Assuerus Iudaeis esset Angered, Regina Ester ad ipsū placandum accessi•: Cui Rex ait, etiam si di•idiam partē Regni mei petieris dabitur tibi: ista ergo imperatrix figurauit imperatricem Coelorum, cum qua Deus Kingdom suum Divided. Cum enim Deus habeat iustitiam & misericordiam, iusticiam sibi reti••it in hoc mundo exercendam; Misericordiam vero matri concessit: ideo si quis Sentit s•grauari in foro iustitiae Dei, appellet ad forum Mercy Matris cius.
Pet. Mathaeus in comment. suis super constitut. 2 Pij. •. pag. 120. lege tum pontificia tum ciuili decretum esse scimus appellationem non deuolui •isi ad superiorem. l. praecipimus. C. de appellat: & appellationem illam ratam haberi, qua à Minore ad Maiorem appellatur ergo appellamus a Concilio ad papam, no• •contra.
Pet. Mathaeus in comment. suis super constitute. 2 Pij. •. page. 120. lege tum Papal tum ciuili decretum esse scimus appellationem non deuolui •isi ad superiorem. l. praecipimus. C. de appellate: & appellationem Illam ratam haberi, qua à Lesser ad Maiorem Appellatur ergo appellamus a Concilio ad Pope, no• •contra.
Bernardinus de Bustis, scripsit de excellentijs Reginae Caeli Cōmentarium siue vberrimum & cruditissimum rosarium & complures alios sermones plenos pietatis & bonarum rerum: sic Posseu. in apparatu sacro to. 1. Litera. B.
Bernardine de Bustis, scripsit de excellentijs Reginae heaven Cōmentarium siue vberrimum & cruditissimum rosarium & Complures Alioth Sermons plenos pietatis & bonarum rerum: sic Possess. in apparatu Sacred to. 1. Letter. B.
Bonauenturae opera omnia excusa fuere Romae in Vaticano: in parte 2. (inter alia) est Psalterium beatae Mariae virginis ab ipso cōpilatū. haec Possev. in apparatu sacro, litera b. 10. i.
Bonauenturae opera omnia Excusa fuere Rome in Vatican: in part 2. (inter Alias) est Psalterium Beatae Mary virginis ab ipso cōpilatū. haec Posset. in apparatu Sacred, Letter b. 10. i.
See the Rhemish Testament in Mat. 6 and Luk. the 11 & al their Mis•als & breuiaries, Ma•uals & allowed pri•ers: in all which they cut short the lords praier, leauing out the wordes of the conclusiō, for thine is y• kingdom &c.
See the Rhemish Testament in Mathew 6 and Luk. the 11 & all their Mis•als & breviaries, Ma•uals & allowed pri•ers: in all which they Cut short the Lords prayer, leaving out the words of the conclusion, for thine is y• Kingdom etc.
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This clause, as farre as it is lawfull, is a strange word to be spoken of God; for what can be vnlawful to God, that is good, whose wil is the holiest law? if therfore it be good to make a creature fellow with him in his deitie, it must needes be lawful, and so the clause is idle. If it bee not good, but impious and contrary to the nature of God, then to thinke it any way lawful, or possible to be done, is no lesse then to think it any way lawfull for God to lie, or sin, or deny himselfe: so that take it any way, this limitation of the Iesuite both grossely abuseth the reader, and containeth horrible impiety against God. So far is it from being any shelter to the blasphemy that is deliuered in the whole passage.
This clause, as Far as it is lawful, is a strange word to be spoken of God; for what can be unlawful to God, that is good, whose will is the Holiest law? if Therefore it be good to make a creature fellow with him in his deity, it must needs be lawful, and so the clause is idle. If it be not good, but impious and contrary to the nature of God, then to think it any Way lawful, or possible to be done, is no less then to think it any Way lawful for God to lie, or since, or deny himself: so that take it any Way, this limitation of the Iesuite both grossly abuseth the reader, and Containeth horrible impiety against God. So Far is it from being any shelter to the blasphemy that is Delivered in the Whole passage.
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Posseu. in apparatu sacro. to. 2. litera. H. Horat. Tursellinus Romanus è societate Iesu, lauretanae historiae 5. libros latinos & elegantes ad fidē historicae veritatis conscripsit Romae excu•os: quos qui legerit, vt miranda beatissimae Virginis opera suspiciet, sic lauretanam illam domum percupidè curabit inuisere. Vlterin• autem de eodem Tursellino vide C. Bonarscij Amphitheatrum honoris Libro 2. cap. 13.
Possess. in apparatu Sacred. to. 2. Letter. H. Horatio Tursellinus Romanus è Societate Iesu, lauretanae Historiae 5. libros latinos & elegantes ad fidē historicae veritatis conscripsit Rome excu•os: quos qui legerit, vt miranda beatissimae Virginis opera suspiciet, sic lauretanam Illam domum percupidè curabit inuisere. Vlterin• autem de Eodem Tursellino vide C. Bonarscij Amphitheatrum Honoris Libro 2. cap. 13.
Quae quidem sententia beati Augustini non ad decretales Ro. pontificum, sed ad Canonicas & sacras Scripturas referenda est: Corp. Iur. Cā. edit. 91. in additione. ad dist. 19. cap. 6.
Quae quidem sententia Beati Augustini non ad Decretals Ro. Pontificum, sed ad Canonicas & sacras Scripturas referenda est: Corp. Your Can. edit. 91. in addition. and Dist. 19. cap. 6.
Vide Decret. dist. 40. in appendice ad cap. 6. Et reuera tāta reuerentia apicē praefatae Apostolicae sedis omnes suspiciunt, vt nonnullam sanctorum Canonum disciplinam & antiquam Christianae religionis institutionem magis ab ore praecessoris eius quàm a sacris paginis & paternis traditionibus expetant: Illius velle, illius nolle tantum explorant, vt ad eius arbitrium suam conuersationē & ipsi remittant aut intendant. Haec in Corp. Iur. Canonici, editionis Lugdun. 91. in 4.
Vide Decree. Dist. 40. in appendice ad cap. 6. Et Revera tāta Reverence apicē praefatae Apostolic sedis omnes suspiciunt, vt nonnullam sanctorum Canons Disciplinam & antiquam Christian Religion institutionem magis ab over praecessoris eius quàm a sacris paginis & paternis traditionibus expetant: Illius velle, Illius nolle Tantum explorant, vt ad eius Arbitrium suam conuersationē & ipsi remittant Or intendant. Haec in Corp. Your Canonic, editionis Lugdun. 91. in 4.
Vide Decretal. lib. 2. tit. 23 de praesumptionibus, cap. 1. sicut. Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis, & habentur originaliter in c. 26. Sed quia textus hic est canonizatus, facit fidem, & inducit necessitatem, sicut si editus •uīsset a Papa, quia omnia nostra facimus, quibus nostrā autoritatē impertimur. Glossa.
Vide Decretal. lib. 2. tit. 23 de praesumptionibus, cap. 1. sicut. Advert quod verba textus non sunt verba Pope sed Salomonis in Parabolis, & habentur originaliter in c. 26. Said quia textus hic est canonizatus, facit fidem, & Inducit necessitatem, sicut si editus •uīsset a Pope, quia omnia nostra facimus, quibus nostrā autoritatē impertimur. Glossa.
The 6. wound; The holy Scriptures are therefore of credit & to be beleeued because they are allowed & authorized by the Pope: & being so by him authorized, they are of as much authority as if the Pope himself had been the Author of them.
The 6. wound; The holy Scriptures Are Therefore of credit & to be believed Because they Are allowed & authorized by the Pope: & being so by him authorized, they Are of as much Authority as if the Pope himself had been the Author of them.
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A strāge peece of popish doctrine, that Gods word if it be authorized by the Pope, is then of as good credit, as if the Pope himselfe had spoken it: therefore if the Pope please not to canonize it, then it is not. So that either Gods word must be beholden to the Pope for the authoritie of it, or els it hath none.
A strange piece of popish Doctrine, that God's word if it be authorized by the Pope, is then of as good credit, as if the Pope himself had spoken it: Therefore if the Pope please not to canonise it, then it is not. So that either God's word must be beholden to the Pope for the Authority of it, or Else it hath none.
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Obserue wel, how a great popish doctor commēds that man and woman, for deuout and zealous papists, who blasphemously saide, that the scriptures were naught and not to be belieued, and doth not reprooue the parties for their blasphemie. So little doth it touch a papists hart to heare Gods word abused in the highest kind.
Observe well, how a great popish Doctor commends that man and woman, for devout and zealous Papists, who blasphemously said, that the Scriptures were nought and not to be believed, and does not reprove the parties for their blasphemy. So little does it touch a Papists heart to hear God's word abused in the highest kind.
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Hosius editionis vlt. tom. 20. lib. de expresso dei verbo. pag. 5. Pronuntiamus (non verbum dei sed) scripturam pendere ad authoritate testimonio & approbatione Ecclesiae: quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate cōprobata.
Hosius editionis Ult. tom. 20. lib. de expresso dei verbo. page. 5. Pronuntiamus (non verbum dei sed) scripturam pendere ad authoritate Testimony & approbation Ecclesiae: Quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate cōprobata.
Guliel. Peraldus ord. praed: & postea Epistola Lugdunens. scripsit (inter alia) summa virtutū & vitiorum pervtilem illā quidem & cōmodam concionatoribus: quae saepius est recusa: haec Possev. appar. sac. to. 1. lit. G.
William. Peraldus ord. Praed: & postea Epistle Lugdunens. scripsit (inter Alias) summa virtutū & Vitiorum pervtilem illā quidem & cōmodam concionatoribus: Quae Saepius est recusa: haec Posset. appear. sac. to. 1. lit. G.
Laelius Zecchius Summa moral. theolog. & casuum. consci. tom. 2. cap. 90. art 18. pag. 609. Imagines poni •n Ecclesijs, vtile est ad charitatem erga deum & sanctos fouendam & augendam &c. & ad fidem conseruandam, cum Imagine, babeantur pro libris, his qui ▪ literas ignorāt, ex quibus ducuntur in cognitionem memoriā & imitationem diuinorum &c. Brixiae. 1598.
Laelius Zecchius Summa moral. theolog. & casuum. Consci. tom. 2. cap. 90. art 18. page. 609. Imagines Poni •n Ecclesijs, utile est ad charitatem Erga God & sanctos fouendam & augendam etc. & ad fidem conseruandam, cum Imagine, babeantur Pro Books, his qui ▪ literas ignorant, ex quibus ducuntur in cognitionem memoriā & imitationem Divinorum etc. Brixiae. 1598.
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Fran. Feuardentius in lib. homiliarum. pag. 16. & 17. hom. 2 Ex •arū (.i. imaginum) contemplatione, discunt & facile & breuiter simplices ac Idiotae illa diuina mysteria, miracula & opera, quae ex sacris libris aut vix aut nunquam percipere valeant.
France Feuardentius in lib. homiliarum. page. 16. & 17. hom. 2 Ex •arū (i Imaginum) contemplation, discunt & facile & Briefly simplices ac Idiotae illa Divine Mysteries, Miracles & opera, Quae ex sacris Books Or vix Or Never percipere valeant.
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Aquinas Summa par. 3. quaest. 25, art. 3 Eadem reuerentia exhibetur Imagini Christi ac ipso Christo: cum ergo Christus adoratur adoratione latriae, consequens est quod eius Imago sit adoratione latriae adoranda: & art. 4. Crux Christi, & ipsius crucis effigies, adoranda est Latria.
Aquinas Summa par. 3. Question. 25, art. 3 Same Reverence exhibetur Imagini Christ ac ipso Christ: cum ergo Christus adoratur adoration Idolatry, Consequent est quod eius Imago sit adoration Idolatry adoranda: & art. 4. Crux Christ, & Himself crucis effigies, adoranda est Latria.
Gregor. de valent. tom 4. disp. 1. quaest. 24. punct. 2. p. 467. Sic quidem sunt venerandae Imagines, vt ipse quo { que } prop•ie suo quodam modo sint terminus venerationis, licet non per se quatenus tali materia & figura continentur, sed per aliud, scilicet ratione proto•ypi: Hoc autem modo, eodem ho•ore quo prototypus, Imagines sunt honorandae, at { que } adeo hominis Christi Imagines latria sunt venerandae per aliud: hoc adeo certum &c.
Gregory. the valent. tom 4. Disp. 1. Question. 24. punct. 2. p. 467. Sic quidem sunt venerandae Imagines, vt ipse quo { que } prop•ie Sue Quodam modo sint terminus venerationis, licet non per se quatenus tali materia & figura continentur, sed per Aliud, scilicet ratione proto•ypi: Hoc autem modo, Eodem ho•ore quo prototypus, Imagines sunt honorandae, At { que } adeo hominis Christ Imagines latria sunt venerandae per Aliud: hoc adeo certum etc.
Gretserus de Cruce, tom. 1. lib. 1. cap. 49. At quo genere cultus colenda est crux? asserimus cum communiori sententia & in scholis magis trita, crucem ipsam & omnes Imagines & signa Crucis adoranda esse NONLATINALPHABET hoc est cultu diuino.
Gretserus de Cruce, tom. 1. lib. 1. cap. 49. At quo genere cultus colenda est crux? Asserimus cum communiori sententia & in scholis magis Trita, crucem ipsam & omnes Imagines & Signs Crucis adoranda esse hoc est cultu diuino.
Iac. de Graffiis decis. aureae. cas. conscientiae. tom. 1 lib. 2. c. 2. art. 3. Imagines sacrae, si vt res quaedam cōsiderātur, nulla eis tribuenda est reuerentia; sed in illis ima go ipsius, cuius sunt attenditur, non materia ex qua formatae fuerūt: vnde quae reuerentia illi cuius est imago debetur, •adē & imagini iure im pertitur Et postea ibidem, art. 15. Mand at primū praeceptū, vt vnāquamquam { que } imaginem eodem cultu quo ille cuius est imago, veneremur; vt imagini dei vel Christi, vel etiam crucis signo, prout dominicam passionem ad mentem reuocat, latriam impertiamur: Sacrae Virginis hyperduliam, & sanctorum imaginibus duliam.
Iac. de Graffitis Princes. Aurea. case. conscientiae. tom. 1 lib. 2. c. 2. art. 3. Imagines Sacrae, si vt Rest quaedam cōsiderātur, nulla eis tribuenda est Reverence; sed in illis Ima go Himself, cuius sunt attenditur, non materia ex qua formatae fuerunt: vnde Quae Reverence illi cuius est imago debetur, •aden & imagini iure im pertitur Et postea ibidem, art. 15. Manned At primū praeceptū, vt vnāquamquam { que } imaginem Eodem cultu quo Isle cuius est imago, veneremur; vt imagini dei vel Christ, vel etiam crucis Sign, prout dominicam passionem ad mentem reuocat, Latriam impertiamur: Sacrae Virginis hyperduliam, & sanctorum imaginibus duliam.
Vide Breuiar. Rom. par. hyemal. in fine. Ara Crucis. lampas luci•, vera salus hominū nobis pronum fac patronum, quem tulisti dominum. Salue lignum vitae, dignum ferre mūdi pretiū: Confer isti plebi Christi crucis beneficiū.
Vide Breviary. Rom. par. hyemal. in fine. Ara Crucis. lampas luci•, vera salus hominū nobis pronum fac Patronum, Whom tulisti dominum. Salue lignum vitae, dignum Far mūdi pretiū: Confer Isti People Christ crucis beneficiū.
Breuiarium Rom. autoritate Concil. Trident. & sūmorum pontificum, Pij 5. & al. restitutum. & editum: Sabbato infra hebdomadam passionis, in Hymno pag. 302. editionis in 4. O Crux aue spes vnica hoc passionis tempore: auge pijs iusticiam reis { que } dona veniam.
Breuiarium Rom. autoritate Council. Trident. & sūmorum Pontificum, Pij 5. & all restitutum. & editum: Sabbath infra hebdomadam passionis, in Hymn page. 302. editionis in 4. O Crux ave spes One hoc passionis tempore: auge pijs iusticiam reis { que } dona veniam.
Aquinas summae par. 3. q. 25. art. 4. Illi exhibemus latriae cultū, in quo spem salutis ponimus: sed in Cruce Christi ponimus spem salutis, cantat enim Ecclesia, O Crux aue •pes vnica hoc passionis tempo•e auge pijs Iusticia reis { que } dona veniam: (In dominica de paff. in Hym.) ergo crux Christi est adoranda adoratione latrie.
Aquinas Summae par. 3. q. 25. art. 4. Illi exhibemus Idolatry cultū, in quo spem Salutis ponimus: sed in Cruce Christ ponimus spem Salutis, cantat enim Church, Oh Crux ave •pes One hoc passionis tempo•e auge pijs Justice reis { que } dona veniam: (In dominica de paff. in Hym.) ergo crux Christ est adoranda adoration latrie.
Artic. 3. vtrum Imago Christi sit adoranda adoratione latriae. Videtur quod non &c. sed contra est &c. Conclusio, Cum Christus latriae adoratione sit adorandus, Imago quo { que } eius eadē adoratione est adoranda.
Artic. 3. Utum Imago Christ sit adoranda adoration Idolatry. Videtur quod non etc. sed contra est etc. Conclusion, Cum Christus Idolatry adoration sit adorandus, Imago quo { que } eius Same adoration est adoranda.
Conclusio: Crux Christi in qua Christus crucifixus est, tum propter representationem, tum etiam propter membrorum Christi contactum, latria adoranda est: Crucis vero effigies in alia quauis materia priori tantum ratione adoranda est latria.
Conclusion: Crux Christ in qua Christus Crucifix est, tum propter representationem, tum etiam propter Members Christ contactum, latria adoranda est: Crucis vero effigies in Alias quauis materia priori Tantum ratione adoranda est latria.
Ibidem art. 5. videtur quod mater Christi est adoranda latria: sed cōtra est &c. Conclusio: mater Christi cùm sit creatura rationalis, non latria sed in quantu mater Dei est hyperdulia adoranda est.
Ibidem art. 5. videtur quod mater Christ est adoranda latria: sed cōtra est etc. Conclusion: mater Christ cùm sit creatura rationalis, non latria sed in quantu mater Dei est hyperdulia adoranda est.
Opera omnia D. Thomae, P•j quintj Pont. Max. autoritate, in locis plurimis tam in textu, quam in commentarijs restituta sunt: & Romae excusa 1570. & expuncta sunt varia ex eisdē commentarijs &c. Haec Posseu. in apparatu sacro, tom. 3. lit. T.
Opera omnia D. Thomae, P•j quintj Pont. Max. autoritate, in locis plurimis tam in textu, quam in commentarijs restituta sunt: & Rome Excusa 1570. & expuncta sunt Varia ex eisden commentarijs etc. Haec Possess. in apparatu Sacred, tom. 3. lit. T.
Ioh. Chrisost. a visitatione, Lu•itan. theologus & professor Cisterciēsi• scripsit libros 12. de verbis dominae, hoc est quae Maria, &c. locuta est Venetijs 1600. Posseu. apparat. sacro, tom. 2. lit. I.
John Chrysostom a Visitation, Lu•itan. Theologus & professor Cisterciēsi• scripsit libros 12. de verbis dominae, hoc est Quae Maria, etc. locuta est Venetijs 1600. Possess. apparat. Sacred, tom. 2. lit. I.
Iohan. Chrisostomus a visitatione, de verbis dominae, tom. 1. lib 6. cap. 7. in fine ▪ Verum de cruce cur tantum loquimur, vbi nihil fuit in passione Christi quod sine suo honore remaneret. Cum honore remanserunt claui, lancea, corona, vestes, & huiusmodi alia: Et in tali honore remanserunt, vt propter Christi contactum ab hominibus adorentur; sed tamen non eadē adoratione qua ipsam crucem adoramus: quam in quantum nobis representat figuram Christi in ea extensi, & in quantum habuit contactum ad membra, & in quantum etiam eius pretiosissimo sanguine fuit persusa, eadem adoratione cum Christo adoramus; nempe adoratione latriae: propter quod etiā ipsam Crucem alloquimur & deprecamur quasi ipsum crucifixum & in ipsa spem salutis ponimus: vnde de illa canit Ecclesia; O Crux aue spes vnica, hoc passionis tempore, auge pijs iustitiam, reis { que } dona veniam &c.
John Chrysostom a Visitation, de verbis dominae, tom. 1. lib 6. cap. 7. in fine ▪ Verum de Cruce cur Tantum loquimur, vbi nihil fuit in passion Christ quod sine Sue honore remaneret. Cum honore remanserunt claui, lanceam, corona, vestes, & huiusmodi Alias: Et in tali honore remanserunt, vt propter Christ contactum ab hominibus adorentur; sed tamen non Same adoration qua ipsam crucem Adoramus: quam in quantum nobis representat figuram Christ in ea extensi, & in quantum Habuit contactum ad membra, & in quantum etiam eius pretiosissimo sanguine fuit persusa, Same adoration cum Christ Adoramus; nempe adoration Idolatry: propter quod etiā ipsam Crucem alloquimur & deprecamur quasi ipsum crucifixum & in ipsa spem Salutis ponimus: vnde de illa canit Church; Oh Crux ave spes One, hoc passionis tempore, auge pijs iustitiam, reis { que } dona veniam etc.
August Epistola 49. vni & soli deo debetur seruitus illa religionis quam vno nomine Graeci latriā vocāt: Et in Faustum l. 15. latria est seruit { us } illa qua tantummodo Deo seruitur.
August Epistle 49. vni & soli God debetur seruitus illa Religion quam vno nomine Greeks latriā Vocant: Et in Faustum l. 15. latria est seruit { us } illa qua tantummodo God seruitur.
Bellar. in tom. 2. de Imag. sanctorū. lib. 2. c. 24. in resp. ad argū. Respondeo vbi eccles. canit, O Crux aue, spes vnica. &c. vel ibi accipi crucē pro Christo ipso: vel illam esse prosopopoeiā rhetoricam. &c.
Bellar in tom. 2. de Image sanctorū. lib. 2. c. 24. in resp. ad argū. Respondeo vbi eccles. canit, O Crux ave, spes One. etc. vel There accipi crucē Pro Christ ipso: vel Illam esse prosopopoeiā rhetoricam. etc.
The ninth wound; An Italian Frier Francis was like to Christ in all things, and in some things did more then he, and bare 5. woundes in his body as Christ did.
The ninth wound; an Italian Friar Francis was like to christ in all things, and in Some things did more then he, and bore 5. wounds in his body as christ did.
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Liber aureus, inscriptus liber cōformitatū vitae beati ac seraphici patris Frācisci ad vitam Iesu Christi Domini nostri, correctus & illustrat { us } a Ieremiah Bucchio ord. Min. doctore theo•. Bononiae 1590.
Liber aureus, inscriptus liber cōformitatū vitae Beati ac seraphici patris Frācisci ad vitam Iesu Christ Domini Our, correctus & illustrate { us } a Jeremiah Bucchio ord. Min. doctore theo•. Bologna 1590.
Francisce Iesu typice dux forma { que } Minorum, per te Christi mirificè sunt gesta ▪ & donorū. Mala pater egregie propelle animorum sede• nobis perpetuas da regni supernorum.
Francisce Iesu typice dux forma { que } Minorum, per te Christ mirificè sunt gesta ▪ & donorū. Mala pater Egregie propelle animorum sede• nobis perpetuas da Regni supernorum.
Vide librum conformitatū: lib. 3. conformit. 31. par. 2. pag. 298. Franciscus consignatus erat a Christo suae sacrae passionis stigmatibus: ita vt in manibus pedibus { que } eius erant clauià carne diuisi, grossi, solidi & obtusi, inter quos & carnem erat apertura, vnde semper sanguis exibat, ad cuius repressionem, excepto à vespere diei Iovis vs { que } ad sero diei Veneris sequentis, semper paeciae interponebantur: habuit etiam vulnus laterale, ad instar vulneris lateris Christi.
Vide Librum conformitatū: lib. 3. conformit. 31. par. 2. page. 298. Francis consignatus erat a Christ suae Sacrae passionis stigmatibus: ita vt in manibus pedibus { que } eius Erant clauià Carnem divisi, grossi, solidi & obtusi, inter quos & Carnem erat apertura, vnde semper sanguis exibat, ad cuius repressionem, excepto à vespere Die Jovis us { que } ad sero Die Veneris sequentis, semper paeciae interponebantur: Habuit etiam Wound laterale, ad instar vulneris lateris Christ.
Vide librū conformit. lib. 3. confor. 31. par. 2. pag. 308 Apparet ergo 8. bullis summorum ▪ pontificum. scilicet tribus Gregorij 9. tribus Alexād. 4. vna Nicholai tertij & alia Benedicti 12. quòd beatus Franciscus stigmatizatus fuit.
Vide librū conformit. lib. 3. confor. 31. par. 2. page. 308 Appears ergo 8. bullis summorum ▪ Pontificum. scilicet tribus Gregorij 9. tribus Alexād. 4. Una Nicholai tertij & Alias Blessing 12. quòd beatus Francis stigmatizatus fuit.
For al these being too lōg to write in the margēt I must refer ye Reader to the book it selfe, if he will not beleeue me: or els let him suspende his iudgemēt till I haue leisure to exemplifie these at large by themselues.
For all these being too long to write in the margin I must refer you Reader to the book it self, if he will not believe me: or Else let him suspende his judgement till I have leisure to exemplify these At large by themselves.
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Vide librū conformitatū lib. 1. conformit. 10. pa•. 2. pag. 140. Francis preacheth to a wolfe. Francis calleth the wolfe brother: a couple of rauening Wolues well met. Francis offereth the wolfe his brother to make peace betwixt him & the rowne. The Wolfe is content.
Vide librū conformitatū lib. 1. conformit. 10. pa•. 2. page. 140. Francis Preacheth to a wolf. Francis calls the wolf brother: a couple of ravening Wolves well met. Francis Offereth the wolf his brother to make peace betwixt him & the rowne. The Wolf is content.
He that wāts this booke let him looke in Hospinian de Templis. lib. 2 c. 28. pag. 348. edition is Tigur. 603. where he shall finde both mention of the book & a particular recitall of a great part of it.
He that Wants this book let him look in Hospinian de Templis. lib. 2 c. 28. page. 348. edition is Tigur. 603. where he shall find both mention of the book & a particular recital of a great part of it.
Angels say Amen, to the Popes Indulgences: but they shold first proue, y• God saith Amen to them; for els the Angells will not, vnlesse it bee the euill Angells.
Angels say Amen, to the Popes Indulgences: but they should First prove, y• God Says Amen to them; for Else the Angels will not, unless it be the evil Angels.
Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall be as free from sinne •• when he was newly baptized. Oh what a great power the Pope hath, who can giue power to another so easily to deliuer soules out of purgatorie. How easie purgatorie might be emptied by Popish doctrine.
Three doors of one Church in Room of so great virtue that whosoever Goes through them shall be as free from sin •• when he was newly baptised. O what a great power the Pope hath, who can give power to Another so Easily to deliver Souls out of purgatory. How easy purgatory might be emptied by Popish Doctrine.
Les voyages du St de Villamont diuisez e• trois livres: der•iere edition, reueuce & augmentee &c. A. A•ra•. 16•5. vide (inter alia) librum 1. cap. 12. &c.
Les voyages du Saint de Villamont diuisez e• trois livres: der•iere edition, reueuce & augmentee etc. A. A•ra•. 16•5. vide (inter Alias) Librum 1. cap. 12. etc.
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The eleuēth wound; Granting of Indulgences & thousands of yeares, & deliuerance of Soules out of purgatory, to Beades, Meddalls; Crosses, Pictures and such like toyes being blessed and hallowed by the Popes holy hands.
The eleuēth wound; Granting of Indulgences & thousands of Years, & deliverance of Souls out of purgatory, to Beads, Medals; Crosses, Pictures and such like toys being blessed and hallowed by the Popes holy hands.
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The principall of all these toyes is the Agnus dei, which euerie one may not make, but onely the Pope: nor hee alwayes, but onely at Easter: nor at euerie Easter, but the first next his entrance, and euerie seauenth Easter after: nor of any matter, nor in any manner, but preciselie of such simples, and with such ceremonies as are prescribed for that purpose; which together with the prayers (or rather coniurations) then to bee vsed ▪ are to bee seene in the booke called Caeremoniale pontil. lib. 1. And hee that hath not that booke, let him looke in the Cōmentaries of Peter Mathew vpon the Constitutions of Gregorie the 13. Constit. the 1.
The principal of all these toys is the Agnus dei, which every one may not make, but only the Pope: nor he always, but only At Easter: nor At every Easter, but the First next his Entrance, and every Seventh Easter After: nor of any matter, nor in any manner, but precisely of such simples, and with such ceremonies as Are prescribed for that purpose; which together with the Prayers (or rather conjurations) then to be used ▪ Are to be seen in the book called Ceremonial pontil. lib. 1. And he that hath not that book, let him look in the Commentaries of Peter Matthew upon the Constitutions of Gregory the 13. Constitut the 1.
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Vrbanus. 5. circa annum 1368. mific ad Imperatorem Graecorum tres agnos dei. cum his versibus, Balsamus & munda Cera cū Chrismatis vnda, Conficiunt agnum quod munus do tibi magnum, &c. Peccatum frahgit, vt Christi sanguis & angit. Fulgura desursum depellit & omne malignū: Praegnans seruatur simul & partus liberatur: Dona confert dignis; virtutē destruit ignis: Portatus mundè, de fluctibus cripit vndae. vide Petrum Mathaeum, Constitut. Pont. Rom. in Constit. 1. Greg. 13. Pag. 685.
Urban. 5. circa annum 1368. mific ad Imperatorem Graecorum tres Agnos dei. cum his versibus, Balsamus & munda Wax cū Chrism Unda, Conficiunt Agnum quod munus doe tibi magnum, etc. Peccatum frahgit, vt Christ sanguis & angit. Fulgura desursum depellit & omne malignū: Praegnans seruatur simul & partus liberatur: Dona confert dignis; virtutē destruit ignis: Portatus mundè, de fluctibus cripit vndae. vide Peter Matthew, Constitut Pont. Rom. in Constitut 1. Greg. 13. Page 685.
Vide libr• inscriptum Euangelium Romanum, edit. anno. 1600, Indulgentia concessa a sanctitate nostri S. patris Papae Clementis octaui, Instantia illustrissimi & reuerendissimi Cardinalis Radzivillij, Episcopi Cracouiensis & legati in Polonia, Granis, Crucibus, Medallis & Imagimbus &c.
Vide libr• inscriptum Evangelium Romanum, edit. Anno. 1600, Indulgence concessa a Sanctitude Our S. patris Pope Clementis octaui, Instantia illustrissimi & reuerendissimi Cardinalis Radzivillij, Bishops Cracouiensis & Legati in Polonia, Granis, Crucibus, Medal & Imagimbus etc.
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Quicunque habens prope se vnum ex hi• granis, Crucibus, Medallis, aut Imaginibus benedictis, •otie scunque recitauerit Corollam, confessus, aut cum proposito confitendi saltem semel in mense, acquiret sibi singulis vicibus 5. annos Indulgentiae.
Quicunque habens Prope se One ex hi• Granis, Crucibus, Medal, Or Imaginibus benedictis, •otie scunque recitaverit Corollam, Confessus, Or cum Purpose confitendi Saltem semel in mense, acquiret sibi Singulis vicibus 5. annos Indulgentiae.
Is cui moris fuerit singulis diebus facere examen suae conscientiae ad finem recitando 3. patres nostros et tres aue Marias orando &c. acquiret sibi 10. annos Indulg.
Is cui moris fuerit Singulis diebus facere examen suae conscientiae ad finem recitando 3. patres nostros et tres ave Marias Praying etc. acquiret sibi 10. annos Indulge.
Is cui moris fuerit recitare ter in hebdomade: Corollā, & confessus fuerit et communicauerit & precatus fuerit vt supra, acquiret sibi plenariam Indulgentiam.
Is cui moris fuerit recitare ter in hebdomade: Corollan, & Confessus fuerit et communicaverit & precatus fuerit vt supra, acquiret sibi plenariam Indulgentiam.
Quicunque in articulo mortis, dicet in corde Iesus cum non possit proferreore, acquiret sibi plena•iam Indulgentiam: modo habuerit vnam ex Corollis, Granis, Crucibus, aut Medallis supradictis.
Quicunque in articulo mortis, dicet in cord Iesus cum non possit proferreore, acquiret sibi plena•iam Indulgentiam: modo habuerit vnam ex Corollis, Granis, Crucibus, Or Medal supradictis.
Hae omnes Indulgentiae acquirantur habendo prope aut ante se vnam Medallam, Crucem, Imagine• aut Gra•um huiu• benedictionis, obseruando quae supra dicta sunt, •• ••leant 〈 … 〉ibus & • •mni loco. Impressum Romae a Paulo Blado Typographo Camerae. 1592.
Hae omnes Indulgentiae acquirantur habendo Prope Or ante se vnam Medallam, Crucem, Imagine• Or Gra•um huiu• benedictionis, obseruando Quae supra dicta sunt, •• ••leant 〈 … 〉ibus & • •mni loco. Impressum Rome a Paul Blado Typographo Camerae. 1592.
Indulgentiae concessae a nostro S. Patre Papa Clement 8 Corollis Granis Cruciculis, Rosorijs Crucibus Crucifixis Medallis & Imaginibus benedictis, Instante Reuerendo Patre in deo domino Iacobo Danie Episc. Ebrodunensi, Consiliario regio in ipsius Consilijs summa et pietate & ipsius prim• Eleemosynario. Grana benedicta sunt tantùm in vsum regni Galliae.
Indulgentiae concessae a nostro S. Patre Papa Clement 8 Corollis Granis Cruciculis, Rosorijs Crucibus Crucifixis Medal & Imaginibus benedictis, Instant Reuerendo Patre in God domino Jacob Daniel Episc Ebrodunensi, Advisor Regio in Himself Consilijs summa et Piate & Himself prim• Eleemosynario. Grana Benedicta sunt tantùm in vsum Regni Galliae.
Quicunque habuerit ex Corollis aut Rosarijs vnū aut etiam Corollam vnam in quam insertum sit vnum ex his granis &c. quotiescunque fecerit aliquid opus misericordiae, corporalis aut spiritualis, aut audierit Missam, aut sermonem, aut veneratus fuerit sacramentum aut Cruceia, aut aliam quandam sanctam Imaginem, acquiret sibi veniam centum annorum.
Quicunque habuerit ex Corollis Or Rosarijs vnū Or etiam Corollam vnam in quam insertum sit One ex his Granis etc. quotiescunque fecerit Aliquid opus Mercy, Corporeal Or spiritualis, Or audierit Mass, Or sermonem, Or veneratus fuerit sacramentum Or Cruceia, Or aliam quandam Sanctam Imaginem, acquiret sibi veniam centum Annorum.
Quicun { que } confitebitur aut cōmunicabit, aut si Presbyter sit dixerit missam recitās deuotè praeter confessionum cōmunionē aut missam, vnum patrem nostrū aut vnum aue Mariam, aut aliqua alia ratione orans Deum pro sancta Ecclesia Catholica, aut pro nostro sancto Patre, aut pro Rege Galliae, aut pro pace huius Regni, aut pro conuersione Haereticorum, aut pro conuersione peccatorum, acquiret sibi singulis vicibus Indulge• tiam plenariā & remissionem omnium peccatorum suorum, Modò super se habeat supradictarum rerum aliquam.
Quicun { que } confitebitur Or cōmunicabit, Or si Presbyter sit dixerit Mass recitans deuotè praeter Confession cōmunionē Or Mass, One patrem nostrū Or One ave Mary, Or Any Alias ratione orans God Pro sancta Church Catholica, Or Pro nostro sancto Patre, Or Pro Rege Galliae, Or Pro pace Huius Regni, Or Pro conversion Haereticorum, Or Pro conversion peccatorum, acquiret sibi Singulis vicibus Indulge• tiam plenariā & remissionem omnium peccatorum suorum, Modò super se habeat supradictarum rerum aliquam.
Habens super se vnam ex supradictis rebus orans pro conseruatione, &c. aut pro Rege Galliae, &c. particeps erit singulis diebus &c. omnium sacrificiorum, Ieiuniorum, precum & aliorum operum quae fiunt in coenobijs, ac si esset membrum particulare eorum.
Habens super se vnam ex supradictis rebus orans Pro conservation, etc. Or Pro Rege Galliae, etc. particeps erit Singulis diebus etc. omnium Sacrifices, Ieiuniorum, precum & Aliorum Operum Quae Fluent in coenobijs, ac si esset Limb particular Their.
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Habens super se vnam ex supradictis rebus in periculo mortis in bello aut alio in loco, vbi non fuerit illi commodum, recitans, cum contritione, Domine Iesu suscipe spiritum meum &c. aut proferens sanctum nomē Iesu, acquiret sibi Indulgentiam plenariam, & remissionem omnium suorum peccatorum, tam culpae quam poenae, &c.
Habens super se vnam ex supradictis rebus in periculo mortis in bello Or Alio in loco, vbi non fuerit illi commodum, recitans, cum contrition, Domine Iesu Suscipe spiritum meum etc. Or proferens sanctum nomē Iesu, acquiret sibi Indulgentiam plenariam, & remissionem omnium suorum peccatorum, tam Culpae quam Poenae, etc.
Sua sanctitas concedit vt valeant pro omnibus & in omni loco (exceptis granis) ea conditione, vt qui non sint Galli precentur pro Rege & Regno Galliae &c. Impressum Romae cum permissione superiorum, &c.
Sua Sanctitas concedit vt valeant Pro omnibus & in omni loco (exceptis Granis) ea condition, vt qui non sint Gauls precentur Pro Rege & Regno Galliae etc. Impressum Rome cum permission Superiors, etc.
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Bellar. de Rō Pont. Tom. 1. lib. 4. cap. 12. Si rem reprehēdunt, apertè decipiuntur aut mētiūtur: non enim cāpanae reuera baptizantur, sed solum benedicūtur, &c. vt altaria, &c. Vt patet ex pōtificali, &c.
Bellar de Rō Pont. Tom. 1. lib. 4. cap. 12. Si remembering reprehēdunt, apertè decipiuntur Or mētiūtur: non enim cāpanae Revera baptizantur, sed solum benedicūtur, etc. vt Altars, etc. Vt patet ex pōtificali, etc.
Vide librum inscriptū Pontificale Romanū autoritate pontificia impressum Venetijs 1520. •ib. 2 cap. de Benedictione signi vel campanae. Cāpana debet benedici antequā ponatur in campanili: parāda sint ide o vas aquae b•nedicendae, aspersoriū, vas cum sale, lintea munda, oleum sanctum, sanctum Chrisma, thimyama, thus, myrrha, thuribulū cum igne: Pontifex & diaconus &c. sint in tuis vestimētis: precibus peractis Pontifex lauat campanam cum dicta aqua, & cum pollice dexterae manus facit crucē supra campanā ab extra, cum oleo infirmorū, & intus cum chrismate, & profert interim haec verba; Sāctificetur & cōsecretur (Domine) signū istud in nomine Pa † tris & Fi † lij & spiritus † sancti. In honorē sancti talis Pax tibi &c.
Vide Librum inscriptū Pontifical Romanū autoritate Papal Impressum Venetijs 1520. •ib. 2 cap. de Benediction Sign vel campanae. Cāpana debet benedici antequā ponatur in campanili: parāda sint idem oh vas Water b•nedicendae, aspersoriū, vas cum sale, lintea munda, oleum sanctum, sanctum Chrisma, thimyama, thus, Myrrha, thuribulū cum Ignite: Pontifex & Deacon etc. sint in tuis vestimētis: precibus peractis Pontifex lauat campanam cum dicta aqua, & cum pollice dexterae manus facit crucē supra campanā ab extra, cum oleo infirmorū, & intus cum Chrismate, & profert interim haec verba; Sāctificetur & cōsecretur (Domine) signū istud in nomine Paul † tris & Fi † lij & spiritus † sancti. In honorē sancti Talis Pax tibi etc.
Pontifical. ibid. Benedic Domine hanc aquam benedictione coelesti, & assistat super eam virtus spiritus sancti, vt cum hoc vasculum &c. in ca fuerit tinctum, vbicun { que } sonuerit hoc tintinnabulum procul recedat virtus insidiantium, vmbra phantasmatum, incursio turbinum, percussio fulminum, laesio tonitruorum, calamitas tempestatum &c. & cùm clangorem illius audierint filij Christianorum, crescat in eis deuotionis augmentum, &c. et postea Presta quaesumus vt hoc vasculum sanctificetur à spiritu sancto &c. vt cùm melodia illius auribus insonuerit populorum, crescat in eis deuotio fidei, procul pellantur omnes infidiae Inimici, fragor grandinum, &c. aereae potestates hoc tintinnabulum audientes contremiscant.
Pontifical. Ibid. Benedic Domine hanc aquam benediction Coelesti, & assistat super eam virtus spiritus sancti, vt cum hoc vasculum etc. in circa fuerit tinctum, vbicun { que } sonuerit hoc tintinnabulum procul recedat virtus insidiantium, vmbra phantasmatum, incursio turbinum, percussio fulminum, Laesio tonitruorum, Calamity tempestatum etc. & cùm clangorem Illius audierint filij Christians, Crescat in eis deuotionis augmentum, etc. et postea Presta quaesumus vt hoc vasculum sanctificetur à spiritu sancto etc. vt cùm melodia Illius auribus insonuerit populorum, Crescat in eis deuotio fidei, procul pellantur omnes infidiae Inimici, fragor grandinum, etc. aereae potestates hoc tintinnabulum Audientes contremiscant.
et postca, Omnipotens Deus, qui, &c. tu hoc tiatinabulū coe esti benedictione perfunde, vt ante sonitū eius longius effugentur ignita iacula diaboli, percussio fulminum, &c. & quicū { que } ad sonitum eius conuenerint ab omnibus Inimici tentationibus liberi sint, &c. & paulo post, Omnipotens Christe, qui &c. tu hoc tintinnabulum sancti spiritus rore perfunde, vtante sonitū eius semper fugiat bonorū inimic { us }, &c.
et postca, Omnipotens Deus, qui, etc. tu hoc tiatinabulū coe Esti benediction perfunde, vt ante sonitū eius Longius effugentur ignita Javelin Diaboli, percussio fulminum, etc. & quicū { que } ad sonitum eius conuenerint ab omnibus Inimici tentationibus Liberi sint, etc. & Paul post, Omnipotens Christ, qui etc. tu hoc tintinnabulum sancti spiritus roar perfunde, vtante sonitū eius semper fugiat bonorū inimic { us }, etc.
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Bellar. tom. 1. de Rom. pōt. lib. 4. cap. 12. Nomen Baptismi non a Pontificibus sed avulgo campanarum benedictioni accommodatur &c. quia vidēt eas aqua aspergiet eis nomina imponi, &c.
Bellar tom. 1. de Rom. pont. lib. 4. cap. 12. Nome Baptism non a Pontificibus sed avulgo campanarum benedictioni accommodatur etc. quia vident eas aqua aspergiet eis nomina imponi, etc.
Obijciunt nobis haeretici quod baptizamus Campanas. Mirum vero est quod non etiam dicunt campanas a nobis antea catechizari et instrui, vt possint fidei symbolum resonare. Bellar. ibid. 24. 4
Obijciunt nobis haeretici quod Baptize Campanas. Mirum vero est quod non etiam dicunt campanas a nobis Antea catechizari et instrui, vt possint fidei Symbol resonare. Bellar Ibid. 24. 4
Vide Pontificale Romanum Clementis 8. Pont. Max. iussu resti tutum at { que } editum Romae 1895. et legatur eiusdem Clementis Constitutio. ibid. praefixa, pro eiusdem libri autoritate & approbatione.
Vide Pontifical Romanum Clementis 8. Pont. Max. iussu resti tutum At { que } editum Rome 1895. et legatur eiusdem Clementis Constitution. Ibid. praefixa, Pro eiusdem Libri autoritate & approbation.
The other sore of the 12. wound; That though Christ ordained the contrary; yet it is not necessary for Christiās of the Laitie to haue the sacrament in both kinds, but onely the bread & not the Cup.
The other soar of the 12. wound; That though christ ordained the contrary; yet it is not necessary for Christians of the Laity to have the sacrament in both Kinds, but only the bred & not the Cup.
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Concil. Cōstant. sess. 13. Synodus declarat decernit & definit, quod licet Christ { us } instituerit et suis discipulis administrauerit sub vtra { que } specie panis et vini; et similiter quod licet in primitiua ecclesia hoc sacramentum reciperetur a fidelibus sub vtra { que } specie: tamen haec consuetudo est rationabiliter introducta, quod a conficientibus sub vtra { que }, à laicis tantummodo sub specie panis suscipiatur. Et habenda est pro lege haec consuetudo, &c. et pertinaciter asserentes oppositum tanquā haeretici arcendi et puniendi sunt: et quod nullus Presbiter sub poena excomunicationis cōmunicet populum sub vtra { que } specie panis et vini, &c.
Council. Constant. sess. 13. Synod Declarat decernit & definite, quod licet christ { us } instituerit et suis discipulis administraverit sub vtra { que } specie Paris et Wine; et similiter quod licet in primitiua Church hoc sacramentum reciperetur a fidelibus sub vtra { que } specie: tamen haec consuetudo est rationabiliter introducta, quod a conficientibus sub vtra { que }, à laicis tantummodo sub specie Paris suscipiatur. Et Habenda est Pro lege haec consuetudo, etc. et pertinaciter asserentes oppositum tanquā haeretici arcendi et puniendi sunt: et quod nullus Presbyter sub poena excomunicationis cōmunicet Populum sub vtra { que } specie Paris et Wine, etc.
Vide librū inscriptū Excercitium pietatis, in gratiā studiosorum, autoritate Cardinalis Radzivilij, scriptum & editum. Colon. 92. In cap. de methodo rectè confitendi, Circa primū praeceptum inquiratur an fecerit aliquē exteriorē actum infidelitatis vel haeresis &c. vt sub vtraque specie communicādo, &c.
Vide librū inscriptū Excercitium pietatis, in gratiam studiosorum, autoritate Cardinalis Radzivilij, Scriptum & editum. Colon. 92. In cap. de Method rectè confitendi, Circa primū Precept inquiratur an fecerit aliquē exteriorē Acts infidelitatis vel Heresy etc. vt sub vtraque specie communicādo, etc.
Corp. Iuri• Can•nici Decretal. li. 3. tit. 49. cap. 6. Si fugiens ad ecclesiā liber sit quantumcun { que } grauia maleficia perpetrauerit, non est violenter ab ecclesia extrahendus, nec inde damnari debet ad mortē, vel ad poenā; sed rectores ecclesiarū sibi obtinere debent membra & vitam, &c.
Corp. Iuri• Can•nici Decretal. li. 3. tit. 49. cap. 6. Si fugiens ad ecclesiā liber sit quantumcun { que } Grauia maleficia perpetrauerit, non est violenter ab Church extrahendus, nec inde damnari debet ad mortē, vel ad poenā; said Rectores ecclesiarū sibi obtinere debent membra & vitam, etc.
Vide Britāniā Camdeni in Com. Eborū. Haec sedes lapidea dicitur Freedstool id est p•cis cathedra, ad quam reus •ugiendo perueni•ns omnimodam habe• securitatem.
Vide Britāniā Camden in Come Eborū. Haec sedes lapidea dicitur Freedstool id est p•cis cathedra, ad quam Rhesus •ugiendo perueni•ns omnimodam habe• securitatem.
Vide eundem Camdenū, in com. Sussex haec sunt verba diplomatis; Si quis latro vel homicida, vel aliquo crimine reus, timore mortis fugiens ad hanc ecclesiam peruenerit, in nullo laedatur, sed liber omnino dimittatur: Abbati vero ipsius Ecclesiae liceat vbi { que } latronem vel furem de suspendio liberare •i forte superuenerit.
Vide eundem Camdenū, in come. Sussex haec sunt verba diplomatis; Si quis Latro vel Homicide, vel Aliquo crimine Rhesus, Timore mortis fugiens ad hanc Church peruenerit, in nullo laedatur, sed liber Omnino dimittatur: Abbati vero Himself Ecclesiae liceat vbi { que } latronem vel Furem de suspendio Liberate •i forte superuenerit.
Habent et ecclesiarū aedificia, suas immu nitates. Nā qui ad eas cōfugiunt, quodammodo sacrosancti effecti, nequeūt inde extrahi, nec in vincula cōijci vltimóue supplicio affici, aut aliqua membrorum detrūcatione plecti, sed veluti in arce tutissima positi ab inquirentibus inuiolati remanent.
Habent et ecclesiarū aedificia, suas immu nitates. Nā qui ad eas cōfugiunt, quodammodo Sacrosancti Effect, nequeūt inde extrahi, nec in vincula cōijci vltimóue Supplicio affici, Or Any Members detruncatione plecti, said Veluti in Arce tutissima Position ab inquirentibus inuiolati remanent.
Idem Germonius ibid. lib. 3. cap. 6. art. 51. &c. Tāta est huius dignitatis Maiestas, vt non Cardinalis solum velut sacrosanctus abs { que } sacrilegij culpa tāgi non possit, verū nec ille quiad capitale supplicium ducitur, si Cardinali ob•iam factus cius { que } pileum aut vestem attigerit &c. occidi nequeat: sic Baldus & reliqui; vnus tantum Cor•etus tenet i• contrarium: sedeius argumentis excellenter satisfacit Cardinalis ▪ Albanus.
Idem Germonius Ibid. lib. 3. cap. 6. art. 51. etc. Tāta est Huius dignitatis Majestas, vt non Cardinalis solum velut sacrosanctus abs { que } sacrilegij culpa tāgi non possit, verū nec Isle quiad capital supplicium ducitur, si Cardinal ob•iam factus cius { que } pileum Or Vestment attigerit etc. occidi nequeat: sic Baldus & reliqui; vnus Tantum Cor•etus tenet i• Contrary: sedeius Arguments Excellenter satisfacit Cardinalis ▪ Albanus.
Hoc stante, daretur materia delinquēdi, propterea quod homines audaciores fierēt & delicta remanerent impunita: sic Anto. Corset { us } in suis singular. in verbo Cardinalis.
Hoc Standing, daretur materia delinquēdi, propterea quod homines audaciores fierent & Delicta remanerent impunita: sic Anto Corset { us } in suis singular. in verbo Cardinalis.
Idem Germonius ibid. cap. 6. art. 51. Non sunt hodie Cardinales deterioris cōditionis quam olim fuerunt Virgines vestales: quarum autoritas apud Romanos tanta fuit. vt si ad capitale aliquis supplicium duceretur, & fortè fortuna transisset Vestalis, is necari non posset.
Idem Germonius Ibid. cap. 6. art. 51. Non sunt hodie Cardinals deterioris cōditionis quam Once fuerunt Virgins Vestals: Whom autoritas apud Romanos tanta fuit. vt si ad capital aliquis supplicium duceretur, & fortè fortuna transisset Vestal, is necari non posset.
Germonius ibid. art. 52. Ne detur occasio delinquendi, et vt omnis praua suspicio tollatur, damnatus gaudet hac immunitate, si Cardinalis non data opera sed casu transeat.
Germonius Ibid. art. 52. Ne detur Occasion delinquendi, et vt omnis Praua Suspicion Tollatur, Damnatus Gadet hac immunitate, si Cardinalis non data opera sed casu Transit.
Licet Vestalis nunquam iurasset, hoc tamen casu eas iurasse, certum est. At Cardinalem deuinci Iusiurandi religione minime vel lem: ita { que } non iuranti sed asserēti se forte fortuna in dānatū incidisse credendum est, cum ei in grauioribus negotijs fides adhiberi solet: vt si sedis Apostolicae legatum se esse dixerit, fidem ei habendam volunt nostri Ioh. Andr. Bal. Alb. &c. Idem Germonius ibid. art. 53. &c.
Licet Vestal Never iurasset, hoc tamen casu eas jurasse, certum est. At Cardinal deuinci Oath Religion minime vel lem: ita { que } non iuranti sed asserēti se forte fortuna in dānatū incidisse credendum est, cum ei in grauioribus negotijs fides adhiberi Solent: vt si sedis Apostolic legatum se esse dixerit, fidem ei habendam volunt Our John Andrew Bal. Alb. etc. Idem Germonius Ibid. art. 53. etc.
Vide Hieronimum ab Oleastro, inquisitorem vlissiponens. in suis Cōment. in Pentat: In cap. 4. Genes. pag. 17. Video (in quit) homicidia fieri, netamen video homicidas puniri: sunt enim hodie mille modi excusandi homicidam; quorū vnu { us } est ecclesiā appellare, Clericum se dicere, & statim Iudices quos volunt a summo pōtifice impetrate, qui eos absoluunt, parua aut nulla poena imposita; & sic homicidia multi plicantur.
Vide Hieronimum ab Oleastro, inquisitorem vlissiponens. in suis Cōment. in Pentat: In cap. 4. Genesis. page. 17. Video (in quit) homicidia fieri, netamen video Homicides puniri: sunt enim hodie mille modi excusandi homicidam; quorū vnu { us } est ecclesiā appellare, Cleric se dicere, & Immediately Judges quos volunt a Summo pontifice impetrate, qui eos absoluunt, Parua Or nulla poena imposita; & sic homicidia multi plicantur.
Possev. Ies. appar. sac. tom. 1. lit. A. Anastasius Germoni { us } Archidiacon { us } Taurinensis edidit libros de immunitatibus ecclesiasticis, inter al. &c.
Posset. Ies. appear. sac. tom. 1. lit. A. Anastasius Germoni { us } Archidiacon { us } Taurinensis edidit libros de immunitatibus ecclesiasticis, inter all etc.
Idem Posseu. ibid. Augustae Taurinorum publicè Canones interpretabatur & nuper orator ad Clement 8. pro sereniss. vrbini duce & vtrius { que } Romanae signaturae referendarius.
Idem Possess. Ibid. Augustae Taurinorum publicè Canonas interpretabatur & nuper orator ad Clement 8. Pro Sereniss. vrbini duce & vtrius { que } Romanae signaturae referendarius.
Iure Ciuili, adulteri, homicidae, raptores ex eccl. abduci possunt: sed Ius Ciuile per pontificiū hac in parte correctū est; & ideo standū est hui { us } dispositioni &c. sic Germoni { us } de sacrorum immunitatibus, lib. 3. cap. 16. art. 57, &c.
Iure Ciuili, Adulteri, Homicidae, raptores ex Ecclesiastes. abduci possunt: sed Just Civil per pontificiū hac in parte correctū est; & ideo standum est hui { us } dispositioni etc. sic Germoni { us } de Sacred immunitatibus, lib. 3. cap. 16. art. 57, etc.
Stephanus Durant { us } de ritib { us } ecclesiae catholicae Romae 91. ad G••gor. 14. vid. 1. ca. 26. art. 10. Ea erat ecclesiae religio & immunitas, vt ad eam confugientes non liceret inde extrahere, vel eis aliquam vim inferre.
Stephanus Durant { us } de ritib { us } ecclesiae Catholic Rome 91. ad G••gor. 14. vid. 1. circa 26. art. 10. Ea erat ecclesiae Religio & immunitas, vt ad eam confugientes non liceret inde extrahere, vel eis aliquam vim infer.
Vide bullam Gregorij 14, Duranti libro praefixā: hoc op { us } &c. ad gloriā Dei & totius populi Christiani aedificationé, &c. & à Magistro sacri palatij nostri visum & approbatum.
Vide Bullam Gregorij 14, Duranti libro praefixā: hoc open { us } etc. ad gloriā Dei & totius People Christians aedificationé, etc. & à Magister sacri Palatij Our visum & approbatum.
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Iacobus de Graffijs decis. aur. cas. cons. to. 1. cap. 48. libri secundi: art. 5. 6. 7. reus in causa ciuili & criminali gaudet immunitate ecclesiae etiamsi carcerem cōfregerit, & ad ecclesiam confugerit: Et non ex•pitur homi•idium nisi proditione cōmissum aut ab Assasinis.
Iacobus de Graffijs Princes. Aur. case. cons. to. 1. cap. 48. Libri secundi: art. 5. 6. 7. Rhesus in causa ciuili & criminali Gadet immunitate ecclesiae Even if carcerem cōfregerit, & ad Church confugerit: Et non ex•pitur homi•idium nisi proditione cōmissum Or ab Assasinis.
Cornel. Agrippa de vanitate scient. cap. 64. Corinthij, Cyprij, Babylonij alij { que } Ethnici Graeci, nonnihil a meretricio quaestu aerario suo addiderut, quod quidem in Italia non rarū, vbi etiā Romana scorta, in singulis hebdomadis Iulium pendēt pontifici: qui census annuus saepe excedit viginti millia ducatus.
Cornelius. Agrippa de vanitate scient. cap. 64. Corinthians, Cyprij, Babylonian alij { que } Ethnici Greeks, nonnihil a meretricio quaestu aerario Sue addiderut, quod quidem in Italia non rarū, vbi etiā Roman scorta, in Singulis hebdomadis Iulium pendent Pontifici: qui census annuus saepe exceedeth Viginti millia Ducatus.
Cornel. Agrip. de vanit. scient. cap. 64 Lycurgus & Solon lupanaria aedificauere, &c. sed & recentioribus hisce temporibus Sixtus pōtifex Max. quart { us }, Romae nobile admodum lupanar exstruxit.
Cornelius. Agrip. de Vanit. scient. cap. 64 Lycurgus & Solon Lupanaria aedificauere, etc. said & recentioribus hisce temporibus Sixtus pōtifex Max. quart { us }, Rome Noble admodum lupanar exstruxit.
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Oleaster in Commēt. suis in Pentateu. In Deut. cap. 23. fol. 270. Displicuerunt semper Deo turpia lucra, ideo { que } vetat ne merces meretricū ei offeratur: at nunc cùm ecclesia & ministri mūdiores esse deberent, omnia haec acceptantur, qualiacun { que } sunt & vndecun { que } venerint.
Oleaster in Comment. suis in Pentateu. In Deuteronomy cap. 23. fol. 270. Displicuerunt semper God Turpia lucra, ideo { que } Vetat ne merces meretricū ei offeratur: At nunc cùm Church & ministri mūdiores esse deberent, omnia haec acceptantur, qualiacun { que } sunt & vndecun { que } venerint.
Nau. Manual. c. 17. nu 195. pa. 433. edit. Wirceb. in 8. 1593. Licet potestati publicae permittere meretrices in aliqua parte ciuitatis: et postea, alicubi constituuntur eis patroni, & domus eis locātur carius quā honestis locarentur: et in hac vrbe Romana, sciente & patiēte papa locantur et semper consueuerunt locari domus meretricib { us }: et confessarij absoluūt et semper absoluerunt locatores eorū sine proposito abstinēdi à tali locatione, &c.
Nau Manual. c. 17. nu 195. Paul. 433. edit. Wirceb. in 8. 1593. Licet Power publicae Permit Prostitutes in Any parte ciuitatis: et postea, Alicubi constituuntur eis Patroni, & domus eis locātur carius quā honestis locarentur: et in hac vrbe Roman, sciente & patient Pope locantur et semper consueuerunt locari domus meretricib { us }: et confessarij absolvunt et semper absoluerunt locatores eorū sine Purpose abstinēdi à tali locatione, etc.
Martinus Alphōsus Vivald { us }, theol. & Iuris canon. professor & poenitentiari { us } maior, &c. In Candelabro aureo. tit. de Confessione, numero 60 Vtrum hae meretices censeantur excommunicatae, per synodales cōstitutiones, quae nec consitentur, nec cōmunicant? respondeo, &c. Meretrices nū quā publicantur nec denūtiantur pro excōmunicatis in ecclesia: nec visum vnquam fuit, aliquem hac de causa ab earū participatione fugisse, &c. Pro resolutione dico, quod si non cōfiteātur nec communicent per 10. aut 20. annos, non ideo incurrūt poenas ecclesiae in detestationem sui pessimi stat { us }, quia meretrices non sunt dignae laqueis legum. pag. 81. editionis Brixiensis 1588.
Martinus Alphōsus Vivald { us }, Theology. & Iuris canon. professor & poenitentiari { us } maior, etc. In Candelabro Aureo. tit. de Confessi, numero 60 Utum hae meretices censeantur excommunicatae, per synodales cōstitutiones, Quae nec consitentur, nec cōmunicant? Respondeo, etc. Prostitutes Nun quā publicantur nec denūtiantur Pro excōmunicatis in Church: nec visum vnquam fuit, aliquem hac de causa ab earū participation fugisse, etc. Pro resolution dico, quod si non cōfiteātur nec communicent per 10. Or 20. annos, non ideo incurrunt poenas ecclesiae in detestationem sui pessimi stat { us }, quia Prostitutes non sunt dignae laqueis Legume. page. 81. editionis Brixiensis 1588.
Iacob { us } de Graffijs decis. aur. cas. cons. tom. 1. lib ▪ 2 cap. 75. art. 3. et 4. pag. 348. Sed quare ipsa ecclesia lupanaria permittit & per consequens fornicar. quod est mortale peccatum. Respondeo quod ecclesia quando { que } tollerat minus malum praesens, vt euitet maius malum futurum, quod verisimilibus coniecturis speratur: sic ca• &c. vbi ecclesia tolerat meretrices ad euitandas promiscuas luxurias et foedissimas coiunctiones: & sic non illud peccatum approbat, sed dissimulando tolerat, vt eo medio adulteria, Incest { que } at { que } alia luxuriae crimina compescat. Hinc &c. Et in tantum tolerat lex huiusmodi fornicationes, vt etiam cogat publicas meretrices ad fornicandum cum quocun { que } iuxta tamen mercedem.
Iacob { us } de Graffijs Princes. Aur. case. cons. tom. 1. lib ▪ 2 cap. 75. art. 3. et 4. page. 348. Said quare ipsa Church Lupanaria Permittit & per Consequent fornicar. quod est mortale peccatum. Respondeo quod Church quando { que } tollerat minus malum Praesens, vt euitet May malum Future, quod verisimilibus coniecturis speratur: sic ca• etc. vbi Church tolerate Prostitutes and euitandas promiscuas luxurias et foedissimas coiunctiones: & sic non illud peccatum Approbat, sed dissimulando tolerate, vt eo medio Adulteria, Incest { que } At { que } Alias Luxuriae Crimes compescat. Hinc etc. Et in Tantum tolerate lex huiusmodi fornicationes, vt etiam cogat publicas Prostitutes ad fornicandum cum quocun { que } Next tamen mercedem.
Idem Graffi { us } ibid. tom. 2. li. 3. c. 28. art. 3 6. Ad meretrices accedere, quāuis sit peccatū mortale, tamē ecclesia illud peccatum tolerat, ad euitādū maius malum, &c. et in hoc casu ecclesia censurā restringit, ne forsan deteriores sint, &c.
Idem Graffi { us } Ibid. tom. 2. li. 3. c. 28. art. 3 6. Ad Prostitutes accedere, quāuis sit peccatū mortale, tamē Church illud peccatum tolerate, and euitandun May malum, etc. et in hoc casu Church censurā restringit, ne Perhaps deteriores sint, etc.
Fran. Tollet { us } Ies. Cardinal. Instructio sacerdotū. lib. 5. cap. 17. art. 3. Mulieres accipientes pretiū pro vitio carnis, nō obligantur ad restitutionem, (quia ista actio non est mala cōtra iustitiā) quamuis sint Virgines et coniugatae, et cuiuscun { que } cōditionis: et quamuis accipiāt pecunias in excessu, vltra pretium act { us } turpis, si liberè donetur illis.
France Tollet { us } Ies. Cardinal. Instruction sacerdotū. lib. 5. cap. 17. art. 3. Mulieres accipientes pretiū Pro vitio carnis, nō obligantur ad restitutionem, (quia ista actio non est mala cōtra iustitiam) quamuis sint Virgins et coniugatae, et cuiuscun { que } cōditionis: et quamuis Accipiant pecunias in excessu, vltra Price act { us } Shameful, si liberè donetur illis.
Iacobus de Graff. decis. aur cas. cons. tom. 1. lib. 1. c. 28. art. 20. Sic licitum est dominis domorū locare eas meretricib { us }, non quidē ad meretricandum, sed ad alios fines bonos, id est vt ipsae vitā suā seruent et domini domorū lucrentur iustas pensiones, cum displicentia peccati, &c. ita etiā praxis Romana videtur seruare. pag. 105.
Iacobus de Graff. Princes. Aur case. cons. tom. 1. lib. 1. c. 28. art. 20. Sic licitum est dominis domorū locare eas meretricib { us }, non quidē ad meretricandum, sed ad Alioth fines bonos, id est vt ipsae vitā suā servent et domini domorū lucrentur iustas pensiones, cum displicentia peccati, etc. ita etiā praxis Roman videtur seruare. page. 105.
Nay, by the places alleaged afore, it is manifest y• it is not princes, but the Pope & the Church that tolerates and permittes thē, & princes permit them, because the Church doth.
Nay, by the places alleged afore, it is manifest y• it is not Princes, but the Pope & the Church that tolerates and Permittes them, & Princes permit them, Because the Church does.
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Vide Bullam Coenae in Cōstit. Rom. pōt. per Petrū Mathaeūed. inter Cōstitut. Sixti quinti pa. 883. vbi Papa excōmunicat & anathematizat in propria sua persona,
Vide Bullam Coenae in Cōstit. Rom. pont. per Petrū Mathaeuned. inter Constitute. Sixti Quintus Paul. 883. vbi Pope excommunicate & anathematizat in propria sua persona,
Impediētes eos qui victualia ad vrbem deferant. 8. Offendentes peregrinos ad vrbem venientes. 9. Offendentes venientes Romam, aut ibi commorantes. 10. Manusinijcientes in Cardinales, praelatos seu nuntios papae. 11. Causarum in Curia Ro. cursum impedientes, seu literarum Apostolicarum executionem. 12. Officiales et praelatos causas à curia Ro. auocantes. 13. Personas ecclesiasticas ad suū tribunal trahentes, et statuta contra libertatem ecclesiae facientes. 14. Impedientes Iudicum ecclesiasticorum iurisdictionem. 15. Ecclesiasticos aliquo modo vexantes. 16. Laicos se intromittentes in causis contra Clericos. 17. Occupantes terras seu Iura, et rapientes bona palatij Apostolici, &c.
Impedientes eos qui victualia ad vrbem deferant. 8. Offendentes Peregrinos ad vrbem venientes. 9. Offendentes venientes Rome, Or There commorantes. 10. Manusinijcientes in Cardinals, Prelates seu nuntios Pope. 11. Causarum in Curia Ro. Cursum impedientes, seu Literarum Apostolicarum executionem. 12. Officials et Prelates causas à curia Ro. auocantes. 13. Personas Ecclesiasticas and suū tribunal trahentes, et Statuta contra libertatem ecclesiae Facientes. 14. Impedientes Judgment ecclesiasticorum iurisdictionem. 15. Ecclesiasticos Aliquo modo vexantes. 16. Laicos see intromittentes in Causis contra Clerics. 17. Occupantes terras seu Jerusalem, et rapientes Bona Palatij Apostolic, etc.
Decret. dist. 34. cap. 4. Is qui non habet vxorem, & pro vxore Concubinam habet, a Communione non repellatur; tamen vt vnius mulieris aut vxoris aut Cōcubinae sit cōiunctione cōtentus.
Decree. Dist. 34. cap. 4. Is qui non habet vxorem, & Pro vxore Concubinam habet, a Communion non repellatur; tamen vt Unius Mulieris Or vxoris Or Cōcubinae sit conjunction cōtentus.
Concil. General. per Binniū. Col. 1607 tom. 1. pa. 560. In Concil. 1. Tolet. cap. 17 Is qui non habet vxorem sed, &c. tantum vt vnius Mulieris, aut vxoris, aut Cōcubinae ( Vt •i placuerit ) sit coniunctione contentus.
Council. General. per Binniū. Col. 1607 tom. 1. Paul. 560. In Council. 1. Tolet cap. 17 Is qui non habet vxorem sed, etc. Tantum vt Unius Mulieris, Or vxoris, Or Cōcubinae (Vt •i placuerit) fit conjunction Contentus.
Sed esto, non faciunt obligati voto omnes quod possunt & debēt, &c. et proinde tentantur, & fortasse vruntur eorū pleri { que }: quid igitur an nubere his minus malum erit, et min { us } damnabile? tu vide, &c. tentationi proinde quib { us } possim { us } remedijs, resistendum est: in quibus si quando remissiores ex infirmitate carnis ceciderimus, tolerabilius hoc peccatum est, quam si iugum in totum excutiamus, &c. non quòd hic probemus fornicationem, sed casum ex infirmitate ad deliberatum immo perpetuum abiecto omni pudore Incestum, comparamus.
said esto, non faciunt obligati voto omnes quod possunt & debēt, etc. et Therefore tentantur, & Fortasse vruntur eorū pleri { que }: quid igitur an nubere his minus malum erit, et min { us } damnabile? tu vide, etc. tentationi Therefore quib { us } possim { us } remedijs, resistendum est: in quibus si quando remissiores ex Infirmity carnis ceciderimus, Tolerably hoc peccatum est, quam si Yoke in totum excutiamus, etc. non quòd hic probemus fornicationem, sed casum ex Infirmity ad deliberatum Immo perpetuum abiecto omni Pudore Incestum, comparamus.
Costerus, Enchiridion controuersiarū, &c. cap. de coelibatu propos. 9 p. 528. Sacerdos si fornicetur, aut domi concubinam fouear, tametsi graui sacrilegio se obstringat, grauiùs tamen peccat si contrahat matrimonium, &c.
Costerus, Enchiridion controuersiarū, etc. cap. de coelibatu propos. 9 p. 528. Sacerdos si fornicetur, Or At Home concubinam fouear, Tametsi graui sacrilegio se obstringat, grauiùs tamen peccat si contrahat matrimonium, etc.
Vide Epistolas Iesuiticas, part. 2. in epistola 1. Iesuitae Ignatii ad Chamierū. pag. 33 &c. Vides igitur Chamiere non esse contra doctrinam Christi, nec Apostolorum, nec Conciliorum, nec Patrum, quod asserit Costerus, &c.
Vide Epistolas Jesuiticas, part. 2. in Epistle 1. Jesuit Ignatius ad Chamierū. page. 33 etc. Vides igitur Chamiere non esse contra Doctrinam Christ, nec Apostolorum, nec Conciliorum, nec Patrum, quod asserit Costerus, etc.
Bellarm. tom. 2. lib. 2. de Monachis, cap. 30. pag 545. De ijs qui vouerunt non recte dicitur, Qui non se continent, nubant, melius est nubere quam vri, nam vtrumque est malum, & nubere & vri, imo peius est nubere, quicquid reclament aduersarij, &c. Et postea. Quae nubit post votum simplex, vetum matrimoniū contrahit, tamen aliquo modo magis peccat quam quae fornicatur.
Bellarmine tom. 2. lib. 2. de Monachis, cap. 30. page 545. De ijs qui vouerunt non recte dicitur, Qui non se continent, nubant, Better est nubere quam Uri, nam vtrumque est malum, & nubere & Uri, imo Worse est nubere, quicquid reclament aduersarij, etc. Et postea. Quae nubit post Votum simplex, vetum matrimoniū contrahit, tamen Aliquo modo magis peccat quam Quae fornicatur.
Vide Cen tum grauami na Germanicae nationis: grauamen 75. & 91. In locis plaerisque Episcopi & eorum Officiales sacerdotū tollerant concubinatum, dūmodo certa persoluatur pecunia & recepto ab eisdē hoc annuo cēsu publice cum suis concubinis, pellicibus & alijs id genus meretricibus, illegitime cohabitare, liberosque procreare sinunt, &c.
Vide Cen tum grauami na German nationis: gravamen 75. & 91. In locis plaerisque Bishops & Their Officials sacerdotū tollerant concubinatum, dūmodo Certa persoluatur Pecunia & recepto ab eisden hoc annuo cēsu publice cum suis concubinis, pellicibus & Alijs id genus meretricibus, illegitime cohabitare, liberosque procreare sinunt, etc.
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Espencaeus de Continentia, lib 2. cap. 7 pag. 176. Pro praetenso puro mundo { que } caelibatu, successit impurus immundusque concubinatus, vt latere nec prae multitudine queat, nec p•ae impudentia quaerat: at haec tollerantia al•iùs radices egit permissis alicubi sub annuo censu Clericis at que laicis cum suis concubinis cohabitare, quod vtinam & falso & immerito extaret inter grauamina Germaniae, &c. Impress. Paris. 1560.
Espencaeus de Continence, lib 2. cap. 7 page. 176. Pro praetenso puro mundo { que } caelibatu, successit impurus immundusque concubinatus, vt later nec Prae multitudine queat, nec p•ae Impudentia quaerat: At haec tollerantia al•iùs radices egit permissis Alicubi sub annuo censu Clericis At que laicis cum suis concubinis cohabitare, quod vtinam & False & immerito extaret inter grauamina Germaniae, etc. impress. paris. 1560.
Espencaeus vvas in special fauour vvith Pope Paul the 4. insomuch as after much cōsultation had vvith him, he found bine so vvise and learned a man, as he had made him Cardinall if he had liued: this is apparēt in his bookes de Continent, lib. 3. cap. 4. and in his Cōmentarie on Titus, cap. 1. pag 91.
Espencaeus was in special favour with Pope Paul the 4. insomuch as After much consultation had with him, he found bine so wise and learned a man, as he had made him Cardinal if he had lived: this is apparent in his books the Continent, lib. 3. cap. 4. and in his Commentary on Titus, cap. 1. page 91.
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Episcopi, Archidiaconi, &c. plae: unque dum dioeceses, & parociam obequitant, non tam facinorosos, & criminum reos poenis & correctionibus à vitijs deterrēt quo sine pere grina•iones huiusmodi olim iam suerūt iure Canonico ordinata, quam pecunia praesenti & numerata, titulo procurationis, ne dicam ficticiae iurisdictionis •mungunt & exugunt tum Clericos tum laicos: turpissimum, quod & hos cum concubinis, pellicibus, & meretriculis cohabitare, liberosque procreare sinunt, accepto ab eis certo quotannis censu, &c.
Bishops, Archdeacons, etc. plae: unque dum dioceses, & parociam obequitant, non tam facinorosos, & crimen Reos Phoenicians & correctionibus à vitijs deterrent quo sine pere grina•iones huiusmodi Once iam suerunt iure Canonical Ordinary, quam Pecunia praesenti & numerata, Titulo procurationis, ne dicam ficticiae iurisdictionis •mungunt & exugunt tum Clerics tum Laicos: turpissimum, quod & hos cum concubinis, pellicibus, & meretriculis cohabitare, liberosque procreare sinunt, accepto ab eis certo quotannis censu, etc.
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Erasmus annotat. in 1. Tim. 3. Si quis perpendat horū temporū statum, quàm innumeri sunt Monachi publico incesti & impudici, fortassis iudicabit magis expedire vt ijs, qui prorsus non continent ius fiat publici matrimonij, &c.
Erasmus Annotated. in 1. Tim. 3. Si quis perpendat horū temporū Statum, quàm innumeri sunt Monachi Publico incesti & impudici, Fortassis iudicabit magis Expire vt ijs, qui prorsus non continent Just fiat publici Matrimony, etc.
Espencaeus de Conti. lib. 2 cap. 7. Adeo { que } etiam continentibus si credere dignū est ad omnem censum persoluen dum coactis, quo soluto eis liceret vel continentibus vel incontinentibus esse: O rem execrandam, &c.
Espencaeus de Count. lib. 2 cap. 7. Adeo { que } etiam continentibus si Believe dignū est ad omnem censum persoluen dum coactis, quo Soluto eis liceret vel continentibus vel incontinentibus esse: O remembering execrandam, etc.
Idem in Titum, c. 1. p. 67. Accepto ab •is, atque adeo alicubi à continentibus certo quotannis censu, habeat ( aiunt ) si velit: & quoties quisque talis, cum tamen tam multi sunt, hodie a•ter punitur.
Idem in Titum, c. 1. p. 67. Accepto ab •is, atque adeo Alicubi à continentibus certo quotannis censu, habeat (Aiunt) si velit: & How often Quisque Talis, cum tamen tam multi sunt, hodie a•ter punitur.
But whosoeuer will but look into their latest Casuists and Summists, as be Tollet the Cardinall, Iac de Graffijs, Loel. Zecchius, Baptista Corradus, Berarduccius, Raphael de Caesare, Llamas & others, will finde it more then suspitious (though now they couer it more cunningly then formerly they did) that this wound is farre from being healed.
But whosoever will but look into their latest Casuists and Summists, as be Tollet the Cardinal, Iac de Graffijs, Loel. Zecchius, Baptist Conrad, Berarduccius, Raphael de Caesar, Llamas & Others, will find it more then suspicious (though now they cover it more cunningly then formerly they did) that this wound is Far from being healed.
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Vide librū intitulatum: Magnum speculum exemplorum ab innumeris mendis, &c. vindicatum per quendam Patrem è societate Iesu & pereundem locuple tatum: Duaci. anno
Vide librū intitulatum: Magnum speculum exemplorum ab innumeris mendis, etc. vindicatum per quendam Patrem è Societate Iesu & pereundem locuple tatum: Duaci. Anno
Vide Gersonis opera passi•. Reuelationes Brigi•tae. Vincentij Ferrariens. prognostie. Perrū de Aliaco de reformatione eccl. Nicolai de Clemangi •• opera: in Bibliotheca Patrum, editionis primae. Poemata Walteri Mapes. Maillardi & Menotti Sermones. Holcot in Sapient. lect. 182. & passim. & Onus Ecclesiae passim.
Vide Gersonis opera passi•. Revelations Brigi•tae. Vincentij Ferrariens. prognostie. Perrun de Aliaco de Reformation Ecclesiastes. Nicolai de Clemangi •• opera: in Bibliotheca Patrum, editionis primae. Poemata Walter Mapes. Maillardi & Menotti Sermons. Holcot in Sapient. Lecture. 182. & passim. & Onus Ecclesiae passim.
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Parcite credere quae pudet edere, sed tamen edam. Horrida nomine, plus mala crimine, crimina quaedam. Heu male publicus est Sodomiticus ignis & aestus. Nemo seelus tegit, aut premit, aut fugit esse scelestus. Plangite saecula, plangite singula, crimine p•ena. Mas, maris immemor (ô furor, ô tremor) est vt hyaena.
Parcite Believe Quae It is shameful Eat, sed tamen edam. Horrida nomine, plus mala crimine, Crimes quaedam. Heu male Publicus est Sodomiticus ignis & Aestus. Nemo seelus tegit, Or premit, Or Fugitive esse scelestus. Plangite saecula, Plangite singula, crimine p•ena. Mas, maris immemor (o Furor, o tremor) est vt hyaena.
Non sine Simone, sed sine canone, dux animarum. Mox docet inscius & sibi n•scius ipse praeesse. O mala saecula, vendi•u• infula Pontificalis, Infula venditur, nec reprehenditur empti• talis. Roma dat omnibus omnia dantibus, omnia Romae. Cum pretio, quia iuris ibi via ius perit omne. Roma nocens nocet, at { que } viam docet ipsa noc•ndi: lura relinquere, lu•ra requirere, pallia vendi.
Non sine Simon, sed sine canon, dux animarum. Mox docet inscius & sibi n•scius ipse Presse. O mala saecula, vendi•u• infula Pontificalis, Infula venditur, nec reprehenditur empti• Talis. Roma that omnibus omnia dantibus, omnia Rome. Cum Precio, quia iuris There via Just perit omne. Roma Nocens nocet, At { que } viam docet ipsa noc•ndi: lura Relinquere, lu•ra requirere, pallia vendi.
Roma ruens rora, foeda satis nota cante•iat te ▪ Scilla vorax rapis, & cupis & capis, & trahis ad te: Gurges es al•ior, area, capacior alta lacuna. Insatiabilis, insociabilis omnibus vna. Si tibi det sua, non repleat tua guttura, Croesus: Merca, vel aureus à modo, non Deus est tibi Iesus.
Roma ruens Rora, foeda satis nota cante•iat te ▪ Scilla vorax rapis, & Cupis & capis, & Trahis ad te: Gurges es al•ior, area, capacior Alta lacuna. Insatiabilis, insociabilis omnibus Una. Si tibi debt sua, non repleat tua guttura, Croesus: Merca, vel aureus à modo, non Deus est tibi Iesus.
Roma resurgito, te tibi reddito Romam. Cuius eras prius, ordinis illius exprime formam. Quo modo corpora tū•, ita pectora nune rege fracta. Fracta recollige deuia di•ige, •er lab•facta, &c. Sed facis haec secus, &c. Roma quid exequar, imò quid eloquar, aut tibi promam? Vncia te ro•at, vncia te notat haud fore Romā. Tu populos tibi, te rutilans sibi marca subegit. Semper e•im lucra progenies tua, vult, agit, egit.
Roma resurgito, te tibi reddito Rome. Cuius eras prius, Order Illius exprime formam. Quo modo corpora tun•, ita pectora nune rege fracta. Fracta recollige deuia di•ige, •er lab•facta, etc. Said facis haec secus, etc. Roma quid exequar, imò quid eloquar, Or tibi promam? Vncia te ro•at, vncia te Notat haud before Romā. Tu populos tibi, te rutilans sibi Marca subegit. Semper e•im lucra progenies tua, vult, agit, egit.
Fas mihi dicere, fas mihi scribere, Roma fuisti. Ecce relaberis, ecce reuoluer is ordine tristi. Fas mihi scribere, •as mihi dicere, Roma peristi. Obruta maenibus, obruta moribus occubuisti. Vrbs ruis inclita, tam modo subdita, quam prius al•as Quo prius altior, hoc modo pressior est labefacta. Fas mihi scribere, fas mihi dicere, Roma ruisti, Sunt tua maenia voci•erantia, Roma peristi. Haec omnia, & multa huiusmodi, Bernardus Marlanensis, Monacus Cloniacensis in libris sui• de contemptu mundi, ante 400. annos scriptis, & 1607. editis.
Fas mihi dicere, fas mihi Scribere, Roma fuisti. Ecce relaberis, ecce reuoluer is Order tristi. Fas mihi Scribere, •as mihi dicere, Roma peristi. Obruta maenibus, obruta moribus occubuisti. Urbs ruis inclita, tam modo subdita, quam prius al•as Quo prius altior, hoc modo pressior est labefacta. Fas mihi Scribere, fas mihi dicere, Roma ruisti, Sunt tua Maenia voci•erantia, Roma peristi. Haec omnia, & Multa huiusmodi, Bernard Marlanensis, Monacus Cloniacensis in Books sui• de contemptu mundi, ante 400. annos Scriptis, & 1607. editis.
Petr. Matthaeus in Cōment. suis ad papales constitut. de Adriano 6. Pauperrima familia exortus, se dedit studijs, doctrina & morum integritate conspicuus: praeter omnem expectationem, Pont. Max. renū•iatus est: expectabatur Romae summa Cleri & totius populi laetitia, parabantur triumphi & theatra, sed cessare fecit in medio opere artifices: Gentilium haec ostentationes, non Christianorum esse insignia, & Ecclesiastici ordinis homines parum decere ratus.
Peter Matthew in Comment. suis ad papales constitute. de Adrian 6. Pauperrima familia exortus, se dedit studijs, Doctrina & morum integritate conspicuus: praeter omnem expectationem, Pont. Max. renū•iatus est: expectabatur Rome summa Cleri & totius People Laetitia, parabantur Triumphi & Theatra, sed cessare fecit in medio Opere artifices: Gentilium haec ostentationes, non Christians esse insignia, & Ecclesiastici Order homines Parum decere ratus.
For as for the third point I haue vndertaken, namelie, that in stead of being healed and reformed, there haue contrariwise growne vp in the Romish Church, more horrible and haynous practises, more erroneous and 〈 … 〉us do〈 … 〉 〈 … 〉hen e〈 … 〉 〈 … 〉re were kn••vne or heard of, and at this day stand maintained, at least vnreproued by their Church. This, I say, I must be constrained to referre to a peculiar Treatise by it selfe.
For as for the third point I have undertaken, namely, that in stead of being healed and reformed, there have contrariwise grown up in the Romish Church, more horrible and heinous practises, more erroneous and 〈 … 〉us do〈 … 〉 〈 … 〉hen e〈 … 〉 〈 … 〉re were kn••vne or herd of, and At this day stand maintained, At least unreproved by their Church. This, I say, I must be constrained to refer to a peculiar Treatise by it self.
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