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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52816	A Protestant antidote against the poyson of popery clearly proving the religion of the Church of Rome to be 1. superstitious, 2. idolatrous, 3. damnable, 4. bloody, 5. novel, 6. inconsistent with the publick peace, 7. irreconciliable to true Christianity ... / by Christopher Nesse ...	Ness, Christopher, 1621-1705.	1679 (1679)	Wing N461; ESTC R14548	103,633	225

Religion will be found there although the same Dr. Hammond would help to wipe her mouth in saying that there can be no superstition in a bad sence in any unprescribed Ceremonies Could this be made good it would prove a notable medium for wiping the Harlots mouth of Superstition 46. The Dr. makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Superstition to be Daemonum cultus a worshipping the Poetical Gods or of Angels or dead men and yet he calls it a creditable word as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How these things can be I cannot understand for as it is a deifying of Daemons it cannot be a word that is creditable But to say so belongs rather to the doctrine of Daemons which the Apostle condemns in 1 Tim. 4.1 2. 47. And though the word may have an Euphemismus or good sence after the Pagan Construction for with them (t) Explicat Plutarchus esse nimium Deorum metum unde exortae sunt superstitiosae Ceremoniae Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that fears the Gods but if we consider that the Pagan Gods were no other but Devils Moses called them so Lev. 17.7 Deut. 32.17 and David Ps 106.37 And more plainly the Apostle 1 Cor. 10.20 The Gentiles Sacrifice to Devils I see not how a word that indeed signifies a worshipper of Devils should be a creditable word in any Christian though it may in Pagan construction 48. The large Annotator on the 17 of the Acts v. 22. saith that there as commonly 't is taken in the evil sence and he quotes Clemens Alexandr for signifying a superstitious man by this word such an one as Lactantius describes a worshipper of the Images of his Ancestors the Penates or houshold Gods this Virgil calls Vana Superstitio c. and not creditable 49. Although the worshipping of Daemons be indeed a Superstition as it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false Religion practised amongst Pagans yet the Superstition properly so called quasi supra statutum more than is appointed in the Law of God will upon enquiry be found among the Papagans which the soundest Divinity defines to be a Vice opposite to Religion (u) Yea Aquinas himself gives it this Definition ut supra according to excess and a superstitious man to be rather Gods flatterer in circumstantials than his Friend inSubstantials 50. Yea there is a superstitious worship of the true God as well as of false Gods when man either chuses a worship for God or those things whereon divine worship depends or when he exceeds the measure in worshipping and as Polanus saith Serviliter Muliebriter Pueriliter se gerit Syntag. Theol. lib. 9. cap. 3. pag. 580. To the same purpose speaks the Author of the (w) Polyanthaea Polyanthaea though a Papist that Superstition is not called an excess in Religion because it gives more to divine worship than the true Religion doth but more than it ought to do de superst 51 This superstitions worship of God is when a certain singular force and efficacy is ascribed ex opere operato to external Rites prescribed of God As when a power of driving away Devils and healing of Diseases is attributed to some words repeated or writings hung about the Neck whereas those words and writings have no such power neither from their own Nature nor from any divine Institution 52. To ascribe that to any thing which it hath no natural power unto nor divinely enabled for is notorious Superstition as to attribute to the Sacraments a power of themselves both of Sanctification and Salvation from the work done or to so many prayers and vows a vertue of well deserving at Gods hand or to give to some meats or days more sanctity than others beyond any divine warrant Yet all this Superstition and much more is found in the Church of Rome as will appear more plainly in the sequel of this Treatise 53. Dr. Hammond acknowledges that Superstition is a nimiety or excess in Religion then are not those Romish Rites and unprescribed Ceremonies which are of a mystical signification to use his own word a nimiety and is not a placing of vertue in the sign of the Cross c. an excess in Religion why doth he then say 't is a dogmatizing to abstain from unprohibited Ceremonies as well as from unprohibited Meats Col. 2. for to argue from a non-prohibition suppose they were not prohibited is an argument ab authoritate negative and so of no force 54. However this Dr. gratifies the Romanists in his charitable glosses upon Superstition and Will-worship or worshipping of Daemons I am sure learned Mede does not so in his Doctrine of Daemons who applies it wholly to the Popish Church in her bowing to breaden Idols and Crosses like Daemon pillars c. all which make a lively Image of the Gentiles Theology of Daemons 55. Thus we see as Atheism is a defect in Religion so Superstition is an excess 't is a going super statutum as Isidore saith beyond the precepts of God which commands us to do only those things that he biddeth us do whatsoever thing I command you observe to do it thou shalt not add thereto nor diminisb from it Deut. 12.32 with Ch. 4.2 If any man shall add unto those things which God bath commanded God shall add unto him the Plagues that are written in the Book and if any man shall take away from them God will take away his part out of the book of life Rev. 22.18 19. as Atheists are guilty of the latter so the Superstitious of the former 56. Superstition is a being righteous or religious overmuch Eccles 7.16 as Atheism is a being righteous or religious over little as when men do hot only believe that Christ is our satisfaction for sin but also there is need of Alms Prayers Fastings Vows c. to satisfie for our sins this is an addition of our own merit to the merit of Christ as if the righteousness of Christ were not complete enough without the beggarly Eeke of our filthy righteousness This nimiety or excess is found in the Church of Rome 57. Tertullian condemns all things to be vacuae observationis et superstitioni deputanda quae fine ullius Dominici aut Apostolici praecepti autoritate facta sunt Tertul. de oratione Chap. 12. V. It seems he was not of the Dr.'s Opinion that thinks it enough that Ceremonies though they be not commanded if not prohibited may be embraced Tertullian was for a divine warrant and I have shewed in my Tractate of Ceremonies that they are prohibited in thou shalt not add 58. All divine Worship must have divine Warrant and whatsoever exceeds divine warrant is Superstition the Commands of God ought diligently to be observed Matth. 28.20 Act. 1.2 Revel 12. last v. But to observe more than God commands is to be superstitiously wise above that which is written Such were the Pharisees in the Jewish Church that Taught for Doctrines the Commandments if Men Matth. 15.9 that their

and at the last our Lord Christ delivered up his person to Pilate and Herod without any words of derogation concerning their power over him John 19.10 11. 'T is likewise Remarkable that Holy Paul made his Appeal from a corrupt Ecclesiastick Court at Jerusalem which professed to know God unto an Heathenish Civil Court at Rome which knew not the Lord yea and that not only in Civil but in Ecclesiastick Affairs or Offences Acts 25.8 9 10. For saith he neither against the Law of the Jews nor against the Temple those were matters of Religion nor yet against Caesar have I offended any thing Just contrary do the Romanists surely Paul had never Appealed to Caesar had he not believed that Caesar had a Civil Power over him But these men Appeal from the Civil to the Ecclesiastick Power and from their own Native or Natural Prince or Caesar to their King Abaddon Revel 9.11 at Rome in which last Circumstance of Place only they do correspond with the Apostles Appeal both being made to Rome And that you may not want a Royal Witness to these things King James in his learned Premonition to all Kings free Princes and States of Christendom tells them that this very Principle exempts almost the third part of their Subjects from that subjection they owe to them in temporal matters pag. 20. Shewing also how the very Laity that are poisoned with their Jesuitical Principles may plead this Exemption and make their Appeals from their lawful Soveraign to that Foreign Power of the Pope and so be no longer obedient than till they be fully furnished with power sufficient to resist and rebel p. 115 117 121. 'T is pity all Princes Read not this King James's Premonition c. 5. This Royal Witness aforesaid lays great stress upon this Jesuitical Principle which makes all the Kings in Christendom to be mere Vassals to the Pope As if Feed my Sheep gave him so ample a power over Kings as to inthrone them or dethrone them at pleasure pag. 18. This he strenuously confutes pag. 22. c. And pag. 25. he instances in the Insolency of Pope Boniface the eighth towards Philip le Bel King of France called Philip the Fair whom the Pope handled foully writing a Letter to him with this Scornful Salutation Sciat tua maxima Fatuitas c. Let your greatest Fondness know that we are subject to no man in temporal things And after other insolencies of the Popes to this French Kings Successors the difference grew so high saith he pag. 27. that Gerson that famous Chancellour of Paris who otherwise was a devout Roman Catholick wrote a Book de Auferibilitate Papae for taking away that trouble house or rather that trouble-world both from his Temporal and Ecclesiastick power so far was he from granting that temporal Authority over Kings To those Royal Instances of the Popes Insolencies many more might be added if it would not too much swell this little Book I shall add but one more of a Popish Insolency to one of our own Kings to wit King Henry the Second whom the then English Popish Clergy scourged with a Rod as his pennance for Becket's death The Popes Legate said to the poor whipped King Domine noli minari c. Sir do not threaten us for we fear not the menaces of men as being of such a Court which useth to command Kings and Emperours Jacob. Revius de Vit. Pontif. Alsted Chronol c. Oh how hath this little Horn at the first a poor Minister of the Romish Church till Constantine's time afterwards he was only Primate of the Churches in Italy none took him for a Prince no not when he began to write Volumus Jubemus We Will and Command An. Dom. 606. Then got he cunningly among the Horns and grew gradually till he overtop'd them all and then had he a mouth to speak these great things Dan. 7.8 As to say all Kings are his Vassals and yet none of his Vassals are subject to Kings this King James judges Abominable pag. 115. And then was stamp'd upon the Popes Coin That Nation and Country which will not serve thee shall be rooted out This was the Hypocritical Language of the pretended Servant of Servants 6. The second pestilent Principle of Popery which makes it Inconsistent with publick Peace next to their owning of a foreign Power which is enough insolent over Princes and Peasants is this That no Faith is to be kept with Hereticks This is such a poisonful Position that at one stroke it cuts in pieces all the blessed Sinews of Humane Society and all reciprocal duties betwixt Natural Civil or Religious Relations they are altogether strangled at once hereby Unworthily is that called a Religion which signifies a binding to duty that at one blow plainly unties all duties taught mankind either in the School of Nature or Scripture Yet this is a Principle of the Romish so called Religion by this Doctrine all duties that Husbands and Wives Parents and Children Masters and Servants Creditor and Debtor Prince and Subject do owe one to another are all vacated if either the one or the other may be but reputed an Heretick Thus their Popish Canon runs Hereticus ab omni jure Naturali Civili Politico privatur Zimancha's Justiti tit 46. Sect. 74. By Heresie a man is deprived of all his Jurisdiction Natural Civil Politick and Religious This Position hath a Negative and a Positive part 1. The Negative Part is hereby Parents may be discharged from loving their Children and Husbands their Wives c. And Children are discharged from obeying their Parents and Wives from performing due Benevolence to their Husbands c. yet this is is not all though bad enough already There is 2. a Positive Part of this Principle which is they may hate each other hale each other to the bloody Inquision yea Kill and Massacre Parents their Children and Children their Parents Husbands their Wives and Wives their Husbands and that merely because they are Hereticks though there be no other provocation either in word or deed and though they have sworn never so solemnly for each others preservation yet that Oath is ipso facto void upon that Party 's appearing an Heretick for no Faith according to their Doctrine must be held with Hereticks Yea they do allow Subjects to murther their Soveraign notwithstanding all Oaths of Fidelity to the contrary if they stand in their way of Heresie as they call Protestantism as soon as opportunity serves and power come into their hands which they most industriously endeavour after 7. That this is their Principle Bellarmine boldly affirms Non licere Christianos tolerare Regem Haereticum c. T is not lawful for Cathoticks io tolerate an Haeretical King Bellarm. de Rom. Pontif. Sect. 7. The like saith Suarez in lib. de Censuris disp 15. Sect. 6. pag. 262. And Zimancha speaks out Protinùs ejus subditi ab illius dominio liberantur their Subjects are forthwith freed from

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