duty we owe to the person we pray unto c. This saith that worthy and judicious Writer Mr. Hildersham I can but wonder upon what pretence such a man could be silenced as he wrot himselfe to the Primate Anno 1630. I conclude only with an exhortation to decency and a reverent comelinesse in our solemne meetings that devotion and prudence may kisse each other that while the soule is lifted up in prayer the body may be humbled and the whole man presented to God as an acceptable sacrifice that unity and uniformity in doctrine and worship may be found among us and that we may all be of one heart and one mind Consider what hath been said and the Lord give us understanding and moderation in all things A CHARACTER of Bishop Bedell late Bishop of Kilmore in Ireland UPon the occasion of publishing this Sermon of his on Revel 18.4 I have thought fit to give this exemplary character of him Somewhat of his life is already extant within that of Sir Henry Wottons the enlargement of which I leave to the prudence of others onely thus much in brief He was Fellow of Emmanuel Colledge in Cambridge where he was one of the eight that commenced Batchellours of Divinity of that house in one yeare whereof Bishop Hall and Doctor Ward were two between whom and him there was a continuall intercourse of Letters to their last From that Colledge and Vniversity he had that Character given him of learning and prudence that he was chosen to go with the Embassadour Sir Henry Wotton unto Venice What the fruits of his some yeares being there produced upon Padre Paulo and other learned men sufficiently appears by the testimony given of him in a letter of the Embassadors hereunto annexed The Interdict of Venice wrot by the foresaid Authour he translated out of Italian into Latin for whose use he also translated the book of Common Prayer into Italian and made an English Grammar which I have seen writ with his own hand After his return from Venice were wrot those learned Letters of his to Mr. Wadesworth who at the same time going with the Embassadour into Spain had been withdrawn to the See of Rome whose temper and meeknesse of stile to an Apostate I wish were so far exemplary with some Writers among our selves as to abate that heat and bitternesse which hath broke forth in matters of lesse consequence At his Benefice of Horningesh-earth near St. Edm. Bury in Suffolk he continued long in great esteem sometimes chosen by the Diocesse to be a member of the Convocation Upon the death of Sir William Temple Provost of the Colledge in Dublin the late Primate wrot earnestly to him to accept of it being unanimously chosen by the Fellowes During his abode there he performed the duty of the Catechist preached a Lecture Sermon once a week in Christ Church He was not long Provost but he was promoted to be Bishop of Kilmore where I being then the Dean it gave me the occasion to be more known to him In relation to the Liturgie of the Church of England he gave this direction viz. to observe whatsoever was enjoyned in the Rubrick without addition or diminution not to be led by custome but by rule And in speciall he ordered that the whole Doxology to the blessed Trinity Glory be to the Father c. should be alwayes read by the Minister alone without the respond of the people and the like for the Psalms Te Deum c. with the rest appointed to be read between and after the Lessons though the custome had prevailed otherwise in most Churches The Communion Table was placed by him not at the East end but within the body of the Chancell and for other Innovations elsewhere introduced he observed them not His judgement being that those were as well Non-conformists who added of their own as those who came short of what was enjoyned as he that addes an inch to the measure disownes it for a rule as well as he that cuts an inch off He was a careful observer of the Lords Day both in the publick and private at one of the clock in the after-noon he had then the Book of Common-Prayer read in the Irish tongue in the Church for the benefit of the Irish at which he was constantly present himself who in that little space had obtained the knowledge of the language And as the New Testament had been long before translated into Irish so had he caused the Old Testam to be accordingly was almost ready for the press And Whereas Doctor Heylene hath censured the late Primate very liberally for his approbation of the Articles of Ireland he must take Bishop Bedell into the number also who was so much for them that I was present when at the examination of an * Mr. Thomas Price then Fellow of the Colledge of Dublin who afterwards suffered much in the same Diocesse by the Rebellion of Iâ—eland and is yet living in Wales able Minister then to be ordained he did in the Church examin him in each or most of the Articles in a solemn meeting of the Clergy of that Diocesse for that end at least 2 full hours whereby our votes might be also given for his approbation At his Courts of Jurisdiction he frequently sate himself where he caused alwayes some of the Clergy if any were there to sit covered on each side of him with liberty to give their opinion in each case and at a sentence he asked their votes man by man In some degree reducing then his Episcopall to a Synodicall Government according to the Primates proposall by way of accommodation an 1641. It was his custome usually on the Lords dayes to preach upon those select portions of Scripture commonly called the Epistles and Gospels of the day At the Visitations he usually preached himselfe The Procurations were bestowed in defraying the charges of the Ministers and the rest given to some pious uses After dinner and supper a Chapter was constantly read at his Table and some time spent by him in opening some difficulties in it The publick Catechisme he had branched out into 52 parts whereof he appointed one to be constantly explain'd in the Afternoons in each Church within his Diocess He was very indulgent to the Irish Natives in the preferring and encouraging of them for the Ministery and yet such was their Ingratitude i. e. the Popish party that in that horrid rebellion 1641. they exempted him not from their rapine but seized upon his cattle pillaged his house ransack't and spoyled his Library put him into a Castle standing in a Lough called Lough-outre about a mile and a halfe from his house where he was imprisoned that winter And at length being permitted to come out died in a poor house of one who was an Irish-man and a Protestant and continued faithfull to him by whose means an Hebrew manuscript Bible of his which he brought from Venice was preserved and is now in Emmanuel
14. why may not the spirit of a private Minister in these ordinary gifts be limited by the vote and consent of the whole Ministery Secondly see the ill consequences of it It must be appliable against singing of Psalmes in the spirit which Saint Paul puts together with prayer I will pray with the spirit and I will sing with the spirit 1 Cor. 14.5 divers of the Psalmes are prayers now if the set form of words in them be not an obstruction to the making a spiritual melody in your hearts to the Lord why shall it be a stop to the overflowings and enlargements of the heart and spirit in prayer Again it must be of the like force against preaching in rhe spirit that if it be premeditated or the Sermon be before composed it cannot be in the demonstration of the spirit and power nor have any efficacious operation in the hearers which is both against our daily experience and Solomons Commendation of the Preacher meaning it may be himself Eccles 12. because he was wise he gave good heed and sought out fit words and set them in order even words of truth If the spirit was not obstructed in the pens of the Evangelists writing their Gospels or with the Apostles in their several Epistles then notwithstanding both were done with labour and studdy why should our labour accordingly in the word and doctrine by the pen or premeditation exclude it now and if a set form doth not stint the spirit either in singing preaching or writing of holy things why must it be so injurious onely to the spirit of prayer 3. But thirdly if a set form be the stinting of the spirit it must be either in the speaker or hearer 1. Not in the speaker for his spirit may be the more at liberty to spirituall fervent enlargements when there is no obstruction or diversion by the work of the Invention in inditing of matter and words the unaptnesse and unreadinesse unto which in many hath so disturbed them and caused them to wander into such immethodicall impertinet wayes that they have been far from the spirit of prayer 2. Not in the hearers for then it must ever be so stinted for whether the speaker useth sudden or premeditated expressions which they cannot judge of the hearers are alike bound to mind what proceeds from his lips so that if the spirit be stinted with them in the latter it is as much in the former For as the judgment is the freer to say Amen by the fore-knowledge and approbation of the prayer so the spirit and affections are at an equall freedom also so that this objection is of no value I shall onely put this to consideration whether that mans heart may be accounted most spiritual which can be daily enlarged and his affections lifted up in the use of the same words or which cannot without the help of a variety like those weak stomacks or distempered in their health that cannot relish one dish twice but must at each meale have the inventions of men imployed to give them various nay in danger of losing their stomack if they hear of them before they come suddenly before them Now in this I would not be understood to discourage any persons in exercising themselves this way and striving to perfection in this gift which I do much commend only as those that learn to swim have help at first of some supporters but afterward come to swim without them Children at first have their Copies their paper ruled their hands held but in time do it of themselves and so there is an expectation that you that are of ability should grow in knowledge and utterance this way but for the weaker sort is it not better they should use a staffe then slip and are not the Major part of this kind like men with weak sights needing the help of Spectacles To whom by denying them a set Form are we not injurious accordingly Though those we call weak may possibly by their fervency and ardency of affection be said of as Saint Paul of himself when I am weak then am I strong and Gods strength perfected in their weaknesse The prevalency of a prayer being not in the elegancy and loftinesse of the stile but in the sighes and groanes and inward workings of the heart like that of Nehemiah and Hanna though their voice were not heard In a word an Vniformity in the publick prayers of the Church to be observed in each congregation would tend much to the unity of hearts and spirits among us which Saint Paul commends as the more excellent way and the end of coveting all gifts whatsoever viz. a Composure of a Form for the publick service of God by the joynt assistance of the most learned and pious from which the most eminent gifted person might not depart more then the inferiour I speak not of prayer before Sermon and after when each may take their liberty though therein the Dutch and French Church are strict also but of some consent in the manner of Administration of Baptisme the communion and other offices in the publick that might be owned by us all in Common as the form of the Church of England which as it hath been a means to continue a unity in other reformed Churches at this day so I believe would be a means for the reducing it with us even a setled peace both in Church and State which ought to be the prayer and principall endeavour of every good Christian So much for the declaring and confirming the Primates Judgment of the use of a set form of prayer in the publick Now unto his for the more easie reception of it I shall here adde the votes of some whom the contrary minded at least the most pious of them will not gainsay I shall not mention the judgement and practice of the worthy Ministers and Martyrs in Queen Maries dayes some of whom were put to death for approving and using the form which was then extant being one of the (a) Ralph Allerton John Rough. Articles put in against them Of these it will be said they walked according to the light then given them I shall therefore trouble the Reader onely with a few testimonies of godly and eminent men who lived within our own memory some of them reckoned among the Non-conformists or old Puritanes yet in this particular fully concurring with the Primate Mr. Richard Rogers Preacher at Walbersfield in Essex whom I well remember and have often seen his constant attendance at the publick prayers of the Church In his pious book entituled the seven Treatises In that Chapt. of publick prayers He thus beginneth If that mind be in us with the which we have been taught to come to all holy exercises and so to be prepared for them who doubteth but that we may receive much help by them yea and the better a man is the more he shall profit by them c. Some have thought all set forms of prayer are to be
his Kingdome Rome shall be grown proud and secure so as to say I sit as a Queen and then by the ten Kings mentioned in the former Chapter who had given their Kingdomes unto her shall she be ruined and burnt c In this Exposition the revolt that he tells of from the Obedience of the See of Rome is a Fancy of his own and hath not the least ground in St. Iohns Vision That the revolt from the Faith whereof the Apostle Paul speaks 2 Thessalonians 2. is the very Apostacy of Antichrist the man of sinne and sonne of perdition 2 Thes 2.3 that Rome in Antichrists time shall be secure and account her self to sit as a Queen and then be destroyed by the ten Kings that formerly had served and obeyed her this is very true as being expresly so laid down in the 16. and 17. Vers of the former Chapter But that which befell the Iewes in the looking for the Kingdome of Christ when it was already among them happeneth to Viegas and those of his side They fondly look for Antichrist the last head of the beast whereupon the Babylonian Harlot sitteth above a thousand yeares after all the former and consider not that this beast is one Principality under divers forms of Government whereof five being fallen in Saint Johns time one then in being and the other to endure a short space To make this short space a thousand years or else to put in so many years of the Popes government over Rome before Antichrist come who shall forsooth revolt from his Obedience It seemes rather the dream of a waking man then to hold any likelyhood of Truth Howsoever it resteth even by Viegas consent notwithstanding his cunning combination of two states of Rome that under Paganisme and that under Antichrist with a thousand years between that Rome must have continued Christian for sundery Ages before her Desolation and for ought doth yet appear the present Monarchy which she claims to exercise over the Christian World is the Mystical Babylon out of which Gods People are called For the better clearing whereof let us consider the Description that is made of this Babylon by the Angels and our Saviour Christ himself more distinctly to see whether it doe agree to the present estate of Rome or no The Angel tells Iohn in the last Verse of the former Chapter The woman which thou sawest is the great City which reigneth over the Kings of the Earth and before Verse 5. upon her forehead is a name written Mysterie Babylon the great Touching this greatness I may spare my pains to speak much there is a learned Book of Iustus Lipsius which he intitles Admiranda marvells touching the greatness of Rome not long after in concurrence thereto there was another made by Thomas Stapleton our Countreyman Professour at Lovaine which he intitles Vere admiranda Marvels indeed touching the greatness of the Church of Rome wherein by comparison he indeavours to shew that for largeness of Extent strength and power over Princes themselves honour yielded unto it the greatness and magnificence of the Romane Church doth far surpass the Roman Empire These two books were both printed together and set forth at Rome against the year of Jubilee 1600. as if the Papacy laboured to carry in her forehead the name Great Babylon For the reigning over the Kings of the Earth by this great City which is another point of the Angels description It is true that heathen Rome had anciently in the borders and consines of the state sundry Kings that held their Kingdomes of her Such were the Herods Aretas and Agrippa mentioned in the New Testament but these were neither in number nor dignity nor in the absoluten ss of their subjection to be compared with those that the now Rome reigneth over And no great marvel if the Roman Emperour armed with thirty or fourty Legions had many Kings at command saith Stapleton but that the Pope being altogether unarmed should give Lawes to the Kings of the Earth and either advance them to their Kingdomes or depose them who would not account worthy of great marvel true but the Angel shewes us the true reason Verse 12. the ten hornes which thou sawest are ten Kings which have received no Kingdome as yet but receive power Verse 17. as Kings at once with the beast c. For God hath put in their hearts to fulfil his Will and to agree and to give their Kingdome unto the beast until the Word of God shall be fulfilled And consider I pray you here the manner how they have given their Kingdomes to the beast Vpon the Election of any new Pope they send a solemne Embassage to profess their Obedience to him And one of those which is extant in Print as great a Monarch as any the Christian World hath Offers himself and all his Kingdomes his Seas Firm lands Islands Armes Forces Treasures Ships Armies whatsoever he is whatsoever he hath whatsoever he is able to doe and falling down at the Popes feet as a most obsequious Sonne he acknowledgeth and confesseth him to be the true Vicar of Christ our Saviour on Earth the successour of Peter the Apostle in that See the head of the Vniversal Church the Provost Parent and Pastor of all Christians praying him and humbly beseeching him that he would receive all whatsoever he hath offered to the profit defence of the Church into his Protection and Patronage And these words c. are said with a gesture corespondent the Embassador falling down upon his knees let Lipsius if he can with all his reading in Story shew us such an Example of any King subject to old Pagan Rome It is true that Nero accounted it for his highest Glory to have set the Crown upon Tiridates the King of the Armenians head in the City of Rome with great state and pomp But let us see saith Stapleton If the Majesty of the Church of Rome hath not had an equal part of this glory yea and a greater and then he reckons how Pope Leo the third gave the Empire to Charles the great and how other Popes conferred to others a great many other Kingdomes One thing he forgets that neither Nero nor any other Emperour of old Rome ever Crowned any with his feet as Celestine the third did Henry the sixth nor caused him to hold their stirrops or kiss their feet much less set their feet upon their neckes as Pope Adrian the fourth and Alexander the third did to the Emperor Frederick And that we may not spend more time in proving that the present Papal Rome reigneth over the Kings of the Earth the Merchants of Babylon are now resolved That all the Kingdomes of the Earth are the Popes insomuch that the best Title that any Prince can have to his Crown is Dei Apostolicae sedis gratia by the grace of God and Apostolick See Lib. Rom. Ponâ— 5.1.2 6. Ab Alex 6. Cap. 7.8 And Cardinal Bellarmine recognizing his
selvetur iste non veniet c. Oecumenius upon the place as Theophilact who usually followes Saint Chrysostome unto which divers more might be added But by this ye see the consent of the Fathers to the first 400 yeares for the time and place of revealing him That though some lived 200 years others 400. before the Emperour was cast out of Rome yet they believed it should be and though it cannot be expected they should directly name the person before he was in being yet that Rome must be the place and that he that should succeed the Roman Emperour in it must be the person they agree in So much for clearing it from the aspersion of Novelty 2. Now secondly to take off the aspersion of singularity for which there are a multitude of votes this way of such writers who lived after the Emperour was put out of Rome and the Bishop of Rome had succeeded him viz. after the 600 years after Christ It would be endlesse to relate the Authours who have given their testimony both in the exposition and application of that of the 2 Thessalonians 2. to the See of Rome Baronius himself acknowledgeth in the generall that there was not an age but some learned man or other appeared in it accordingly and even some of their own Communion And about a thousand yeares after Christ when the man of sin was come to the height according to the description of him foretold by Saint Paul there were abundance * Avent Annal Boior l. 5. p. 455. Aventinus who was one of their own tells us in his Annals there were many of the German Bishops and Pastors in Gregory the seventh's time that preached it throughout Germany applying the whole prophesie of Saint Paul to the Bishop of Rome (k) Ibid. p. 470. Qui titulo Christi negotium Antichristi agitat who under the title of Christ doth the work of Antichrist Nay saith he PlerÃque omnes boni justi ingenui Imperium Antichristi coepisse eo tempore cernebant i. e. that all good men and ingenuous for the most part discerned it at that time A. 1100. a Bishop of Florence so publickly averred it Antichristum advenisse in Ecclesia dominari That the Bishop of Rome Paschalis the second an 1105. was fein to convocate a Councel at Florence to silence him Eberhardus Archiepiscopus Salisburiensis in Germany in a great meeting of Bishops applies to the then Bishop of Rome Gregory the seventh divers passages in 2 Thes 2. among which he hath this speech speaking of the Bishop of Rome Perditus ille homo quem Antichristum vocare solent in cujus fronte scriptum est Deus sum errare non possum in Templo Dei sedet i. e. That wicked one whom they use to call Antichrist it seems it was a common Title given in those dayes to him as now in whose fore-head is written I am God I cannot erre he sits in the Temple of God c. And applies divers of the passages of the Revelation 17. 18. accordingly Imperator vana appellatio sola umbra est Reges decem pariter existunt qui Romanum quondam imperium partiti sunt etc. Decem Cornua id quod D. Augustino incredibile visum est Romanas provincias possident c. i. e. See the Emperor is a vain title a meer shadow Ten Kings have parted the Roman Empire among them signified by the ten horns which seemed incredible to Saint Augustine Turks Greeks Egypt Affrick Spain France England Germany Sicely Italy c. Avent Annal. lib. 7. 547. Honorius Augustadunensis (m) Ad caâ—cem 2. Tom. Auctarii Bibliothec. Edit Paris 1620. in anno 1120. applies the prophesie of the Beast and Babylon in the Revelation to Rome and the Pope Bernardus Cluniacensis calls the Pope the King of Babylon Joachimus Abbas (n) Vide Rog. Hoveden in Richard the first 's time anno 1190. set forth his Theses and maintained publickly Antichristum jam natum esse in civitate Romana in Sede Apostolica sublimatum i. e. Antichrist to be now born in the City of Rome and promoted in the Apostolick See Johannis Sarisburiensis a Monk anno 1150. did the like (o) Matth. Paris Richard Grosthead that learned pious and eminent Bishop of Lincoln anno 1253. made an excellent Oration to that purpose a little before his death Papam esse Antichristum and the last words of men are the more memorable Gulielmus Ockam anno 1350. wrote to Clement the sixth and publickly charged that See with Heresie and Antichristianisme Franciscus Petrarcha An. 1347. in Epist 18. c. applies the prophesie of the Babilonish harlot to Rome not Heathen but Papal the then Court of Rome in these words Tu es famosa dicam an infamis meretrix fornicata cum Regibus Terrae illa equidem ipsa es quam in spiritu sacer vidit Evangelista illa eadem inquam es non alia sedens super aquas multas i. e. Thou art the famous should I say or infamous harlot which hast committed fornication with the Kings of the Earth thou art the very same which in the spirit the holy Evangelist saw i. e. John thou art I say the same and not another sitting upon many waters c. Besides throughout these ages from the year 1100. how many were there of those whom the See of Rome (p) Non defuerant etiam in omnibus terris numerosi piorum coetus qui toto soluti Satanae tempore bellum Antichristo indixerunt cujusmodi erant quos Papistae cum primum sectae authorem à quo denominarentur invenire non possent á quodam Petro Waldo Lugdunensi Waldenfium pauperum Lugdunensium nomina indiderunt Usserius Arch. Armach de Eccles Christ success stat p. 150. called Waldenses whom Reynerus confesseth to have filled France Spaine Italy and most of those Western parts they with one mouth declared accordingly thousands of them suffering death by that See upon that account whom we find then in most points consenting with us and declaring against most of the errours of the Church of Rome being guiltlesse of those scandals put upon them by Sanders Coccius and specially F. Parsons which are fully cleared by the late Arch-Bishop of Armagh in his book de Eccles Christi Success statu p. 159. even by the testimony of their own Authours their witness agreeing not together For John Wickleiffe our Countryman one of great learning and piety 't is known sufficiently to have bin his judgment and declaration as those succeeding him Johannes Purveius John Hus Savanorola and divers others long before Luthers time after which it was more generally received in the reformed Churches and the most learned men of each whom time would fail me so much as to name Only as we have given you the votes of our own country-man and others while they lived under the tyranny of the Bishop of Rome so let me adde the votes of the most
eminent of our English Bishops since the withdrawing our selves from him that it may the rather appear that the judgement of the Primate concurres with the rest of his brethren before him Bishop Jewell that learned Bishop of Sarishury in his Exposition of the second Epistle to the Thessalonians cap. 2. is very large in the application of the whole prophesie to the See of Rome as that of the vision of Saint John concerning Babylon p. 373. c. Concludes that Antichrist shall not be a Jew but a Christian not a King but a Bishop and a holy Father and should weare a Mitre For on whom saith he should an Army of Priests attend as Gregory the great a Bishop of Rome prophesied of Antichrist but upon a Bishop and an universal Bishop at least one so claiming that universality see his recollection of the whole pag. 319. wondring any man should doubt of it 't is so apparent And what he saith p. 279. viz. that he knew what he should speak would be ill taken of many such affection they bear to him whom the Apostle deciphers to be Antichrist though I shall say nothing but what the holy scriptures and learned writings of the Fathers have left unto us and which the Church of God hath at this time proved to be true will be found I fear also in many of this age whose inclinations are too much declared in the defence of that See in this particular Bishop Abbot one of his successours Bishop of Sarisbury in that book of his called Antichristi demonstratio which were his Lectures at Oxford is as full also Wherein at his entrance having spoken of the name of Antichrist and given some descriptiption of him he addes these words All which are most fitly to be applied to him Haec verò notatio nominis Antichristi si illam integram acciptamus quadrat in illum optimè quem esse verum illum Antichristum Deo juvante demonstrabimus Romanum dico Pontificem qui se esse caput Ecclesiae Christi Christi vicem implere gloriatur whom with Gods assistance we shall demonstrate to be the very Antichrist I say the Bishop of Rome who arrogates unto himself to be the head of the Church of Christ and his Vicegerent c. and p. 92. wonders at the blindness of men like Owls at noon day not to see it accordingly Arch-bishop Whitgift in his defence of the Answer to the Admonition often applies the Title of Antichrist to the Bishop of Rome as a thing taken for granted See Tract 8. p. 349. where having spoken much of him before he thus concludes I know that those Sects and Heresies gave strength unto Antichrist and at the length were one speciall meanes of placing him in his throne even as also I am perswaded that he worketh as effectually at this day by your stirres and contentions whereby he hath and will more prevail against this Church of England then by any other means whatsoever Therfore it behoveth you to take heed how you divide the Army of Christ which should unanimitèr fight against that Antichrist That he means the See of Rome none can doubt Whosoever shall read Bishop Andrews his Tortura Torti cannot but conceive his judgement to be the same Where he hath many of the observations which have been mentioned already from the situation on seven hills and the 7 head governments And p. 183. upon the grant on both sides that Babylon is Rome (p) De eo tantum nobis lis erit jam quanam illa ibi Roma Babylon aut Roma quo tempore Babylon esse coeperit Cui rei tot ibi circumstantias adhibet S. Johannes vix ut in ea errare cuiquam contingat Quae enim Babylon ibi eadem meretrix magna dicitur c. Edoctum autem ibi se dicit Johannes à spiritu de rebus quae ventura essent Quod si jam Romam ibi quo tu sensu vis designavit nihil venturum edocuit spiritus Ethnica enim tum Roma in Auge erat vel maximè Propheticus verò is liber totus haberi solet c. nimis autem illa misella tum prophetia foret si praediceret fore ut persequeretur Râ—ma Christianos vidit vero hoc priusquam in Pathmos relegatus esset c. p. 183 184. and p. 185. De ea Roma quae veneficiis seducit quae agnum specie refert scriptam tamen in fronte blasphemiam in Templo Dei sedet cujus merces hominum animae quam decem Reges igne concrematuri sunt ad perniciem sempiternam quae per pseudo prophetam suam vim habet signa faciendi Verè à Torto dicitur Romam Christianam perditam non iri Non certè sed illam Antichristianam scilicet c. he states the question for the time and resolves it cannot be Rome Ethnick for then it had been no prophesie it being at that time a persecutor of the Christians and a shedder of the blood of the Saints which Saint John then had the experience of himself with divers other arguments from her inchantments manner of destruction making merchandize of soules the persons which shall burn her which could not agree to Heathen Rome Adding to be the same beast which hath horns like the lamb sits in the Temple or Church of God exalts himself above all that is called God one that was not in being in Saint Johns time pretendeth to to the working of miracles and so concludes that though Rome Christian may not go into perdition yet Rome Antichristian shall which hath been drunk with the blood of the Saints and the Martyrs of Jesus c. Bishop Bilson in his book of the difference between Christian subjection and unchristian Rebellion delivers his judgement often accordingly as a matter out of controversie affirming the Tyranny of Rome to be the power of darknesse and kingdom of Antichrist applying the pride of the Papacie to that of the man of sin exalting himself in the Temple of God 2 Thessal 2. It was saith he the ancient device and drift of Antichrist to make himself mighty when it was first attempted by Hildebrand Greg. 7. and now coloured by the Papists with the name of Religion p. 527. 817. c. Bishop Hall that elegant and pious Bishop of Norwich hath much to this purpose dispersed through his works No peace with Rome Sect. 1. Look on the face of the Roman Church she is Gods and ours look on the back she is quite contrary Antichristian Sect. 22. shall we ever grow to that height of madnesse as to come from the Standard of God to the tents of the Roman Antichrist The heavens shall passe away by a change Rome by a destruction not a change The Honour of the married Clergy Were it not for this opinion i. e. the forbidding it the Church of Rome would want one evident brand of her Antichristianisme Sect. 15. Speaking of a Popish Priest Well doth it become the son of
of the Roman Empire should rise up in his stead and take his vacant dignity That these saith he are to be understood of the Bishop of Rome and are to be understood of him only we do affirm And for the name of Antichrist that most specially 't is appliable to him whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood by way of opposition to Christ a pretended substitution or a subordination in his stead c. Sect. 13. He hath made use of all sorts of instruments hypocrisies lies equivocations treacheries perjuries poison force and armes that he may well be said to have succeeded that beast like to a Leopard a Beare and a Lion Revel 13.2 by which the Roman Empire is signified whose Image he bare and brought it to passe whosoever would not worship the image of the beast should be put to death c. and concludes with a prayer that God would grant that the Church might be delivered from the fraud and tyranny of Antichrist And so much for the judgement of Arminius Now that the Divines of the Reformed Churches beyond the Seas do generally accord also in it need not to be inserted being sufficiently known such as Daneus Franciscus-Junius Tilenus Morneus Viguierus Rivetus Chamerus etc. The Reformed Church of France have made it one of their Articles in their confession as ye may find in Chamier Paustrat Cathol Tom. 2. lib. 16. de Antichristo cap. 1. where he gives you the words of the 31. Article conceived in Synodo Papinsensi owned by him to be the confession of the reformed Churches in France in these words following (t) Cùm Episcopus Romanus erecta sibi in orbe Christiano Monarchia dominationem usurpet in omnes Ecelesias pastores in tantam erectus superbiam 1. ut Deum se dicat Can. satis dist 96. lib. 1. Sacrar Cerem cap. de Benedictiensis velitqâ—e 2. adorari Concil Lateran ult Sess 1.3.9 10 omnemque tribui sibi potestatem in coelo in terra res Ecclesiasticas omnes disponat articulos fidei definiat Scripturarum authoritatem atque interpretationem à se esse dicat animarum mercaturam exerceat vota juramentáque dispenset novo Dei cultus instituat Tum in civilibus legitimam magistratâ—um authoritatem pedibus suâ—igat datis ablatis translâ—tiâ— Imperiis Credimus atque asserimus esse verum illum Gâ—rmanum Antichristâ—m perditionis filium pronunciatum in verbo Dei Meretricem purpuratam insidentem septem montibus in magna civitate quae regnum obtinebat in Reges terrae Expectamúsque dum Dominus prout promisit ac jam coepit conficiens eum spiritu oris sui tandem illustri adventu suo aboleat Whereas the Bishop of Rome having erected to himself a Monarchy over the Christian world doth usurp a Dominion over all Churches and Pastors and hath rose to such a height of pride as to call himself 1. God will be 2. adored and all power to be given him in heaven and earth disposeth of all Ecclesiastical things defines Articles of Faith saith the authority of the Scripture and the interpretation of it to be from him maketh Merchandize of soules dispenseth with vowes and oathes institutes new worships of God As also in civil affaires treads upon the lawful authority of the Magistrate in giving taking away translating of Empires We do believe and assert him to be the very proper Antichrist son of perdition foretold in the word of God the scarlet harlot sitting on seven mountains in the great city which hath obtained a rule over the Kings of the earth and we do expect when the Lord according to his promise and as he hath begun will destroy him with the spirit of his mouth and at length abolish with the brightnesse of his coming And Maresius in his preface to the Answer of Hugo Grotius his Observations upon the 2 Thes 2. and other places gives us the like Article agreed upon in Synodo Nationali Gapensi Anno 1604. which hath very little or no difference from the former and so needlesse to be repeated Which do fully agree with the Synod of Ireland by the Arch-bishops and Bishops and the rest of the Clergy there in the Convocation holden at Dublin 1615. num 80. viz. The Bishop of Rome is so farre from being the supreme head of the Vniversal Church of Christ that his works and doctrine do plainly discovar him to be the man of sin foretold in holy Scripture whom the Lord shall consume with the spirit of his mouth and abolish with the brightnesse of his coming The former Synod may possibly be undervalued with some by bearing the name of Presbyterian but seeing it consents with the latter which was Episcopal why may it not be an introduction to a further moderation betweene them in other matters And it stands but with justice that if Presbytery have had a hand in the match of Episcopacy with Popery which seems to have been without consent of parties it should upon this evidence be the more forward in assisting in the divorce Now in regard that above-said Article of the Church of Ireland confirmed by the judgement of the late Primate hath been objected against by Doctor Heylene for that as he saith there is no such doctrine in the book of Articles nor in any publick monument or record of the Church of England but the contrary rather I shall cite some passages out of the book of Homilies which are approved by the book of Articles as a larger declaration of the Doctrine of the Church of England and leave it to the Readers judgment In the third part of the Sermon of good works speaking against the Popish singing of Trentals and the superstitious Orders in the Church of Rome introduced to serve the Papacy these words are as followeth viz. Honour be to God who did put light in the heart of King Henry the eighth to put away all such superstitions and Pharisaical Sects by Antichrist invented c. which can be meant of no other but the See of Rome by the words not long after viz. Let us rehearse some other kinds of Papistical superstitions c. In the second part of the Sermon of salvation speaking against the Popish opinion of justification by works these words are as followeth Justification is not the office of man but of God for man cannot make himself righteous by his own works neither in part nor in the whole for that were the greatest arrogancy and presumption of man that Antichrist could set up against God etc. and so accounts it not the doctrine of a Christian that sets forth Christs glory but of him that is an adversary to Christ and his Gospel and a setter forth of mans vain-glory c.. And that passage in the third part of the Sermon against the perill of Idolatry p. 69. I leave to the Readers judgement if the sense can be understood otherwise then of the See of Rome in these words following viz. Now concerning popish
excessive decking of Images and Idols with painting gilding adorning with pretious vestures pearles and stones what is it else but for the further provocation and inticement to spiritual fornication whieh the Idolatrous Church understandeth well enough For she being indeed not only an harlot as the Scripture calls her but also a foule filthy old harlot for she is indeed of ancient yeares and understanding her lack of nature and true beauty and great lothsomnesse which of her self she hath she doth after the custome of such harlots paint her self and deck and tire her self with gold pearle stone and all kind of pretious jewels that she shining with the outward beauty and glory of them may please the foolish fantasie of fond lovers and so entice them to spiritual fornication with her Who if they saw her I will not say naked but in simple apparel would abhorre her as the foulest and filthiest harlot that ever was seen According as appeareth by the description of the garnishing of the great strumpet of all strumpets the Mother of whoredomes set forth by Saint John in his Revelation Apoc. 17. who by her glory provoked the Princes of the earth to commit whoredome with her c. and it followeth pag. 77. And it is not enough to deck Idols but at the last come in the Priests themselves likewise decked with gold and pearle and with a solemn pace they pass forth before these golden puppets and fall down to the ground on their marrow-bones before these honourable Idols and then rising up again offer up odours and incense to them c. He that reads the whole cannot judge of it to be meant otherwise then of the Papacy And if the fifth and sixth part of the Sermon against wilful rebellion be viewed there will be found such a large narration of the pride and ambition of the Bishop of Rome that there will not need any further help to an application of that 2 Thes 2. to him which thus beginneth viz. After that ambition and desire of dominion entred once into Ecclesiastical Ministers whose greatnesse after the doctrine and the example of our Saviour should chiefly stand in humbling themselves And that the Bishop of Rome did by intolerable ambition challenge not only to be the head of all the Church dispersed throughout the world but also to be Lord of all kingdoms of the world as is expressely set forth in the book of his own Canon-Lawes He became at once the spoyler and destroyer both of the Church which is the kingdom of our Saviour Christ and of the Christian Empire and all Christian kingdomes as an universal Tyrant over all The particulars of whose actions to that end are there related viz. The Bishop of Rome stirring up subjects to rebell against their Soveraigne Lords even the Son against the Father pronouncing such Schismaticks and persecuting them who refused to acknowledge his above-said challenge of supreme authority over them discharging them from their oath of fidelity made not only to the Emperour but to other Kings and Princes throughout Christendome The most cruell and bloody wars raised amongst Christian Princes of all kingdoms the horrible murder of infinite thousands of Christian men being slain by Christians the losse of so many great Cities Countries Dominions and Kingdomes sometimes possessed by Christians in Asia Affrick and Europe The miserable fall of the Empire and Church of Greece sometime the most flourishing part of Christendom into the hands of the Turks The lamentable diminishing decay and ruine of Christian Religion and all by the practice and procurement of the Bishop of Rome chiefly which is in the Histories and Chronicles written by the Bishop of Rome 's own favourites and friends to be seen claiming also to have divers Princes and Kings to their vassals liege men and subjects c. behaving themselves more like Kings and Emperours in all things then remained like Priests Bishops and Ecclesiastical or as they would be called spiritual persons in any one thing at all c. and so concludes with an exhortation of all good subjects knowing those the speciall instruments of the Devill to the stirring up of all Rebellion to avoid and flee them Is not this a full description of the pride of that man of sinne 2 Thess 2. in exalting himselfe above all Kings and Princes and that son of perdition being understood actively who was the cause of the perdition or losse of so many thousands of Christian mens lives And in the sixth part of the same Sermon you have a more particular relation of the Bishop of Rome 's blood-shed according to the description of that Harlot Revel 17.6 in these words viz. And as these ambitious usurpers the Bishops of Rome have overflowed all Italy and Germany with streams of Christian blood shed by the rebellions of ignorant subjects against their naturall Lords and Emperours whom they have stirred thereunto by false pretences so is there no Countrey in Christendome which by the like means of false pretences hath not been over-sprinkled with the blood of subjects by rebellion against their naturall Soveraigns stirred up by the same Bishops of Rome c. And in conclusion as the Sermon often entitles the Bishops of Rome unsatiable wolfes and their Adherents Romish greedy wolfes so doth it in speciall call the See of Rome the Babylonicall beast in these words viz. The Bishop of Rome understanding the bruit blindnesse ignorance and superstition of the English in King Johns time and how much they were inclined to worship the Babilonical beast of Rome and to fear all his threatnings and causelesse curses he abused them thus c. I have transcribed these the more largely out of the Book of Homilies both that such as have rejected them as Popish may see their errour and those that now so much favour the See of Rome that they call such language railing may have their mouthes stopped being it is from the mouth of the Church of England in her Homilies which is a good warrant for her sons to say after her Let the Reader judge whether these passages do not confirme rather then contradict or be contrary as Doctor Heylene saith to the Articles of Ireland and the Primates judgement of the See of Rome I shall only alledge one passage more and that is in the conclusion of the second part of the Sermon for Whit-sunday viz. Wicked and nought were the Popes and Prelates of Rome for the most part as doth well appear by the story of their lives and therefore worthily accounted among the number of false Prophets and false Christs which deceived the world a long while the Lord defend us from their Tyranny and pride that they may never enter into this Vineyard again but that they may be utterly confounded and put to flight in all parts of the world And he of his great mercy so work that the Gospel of his Son may be truly preached to the beating down of sin death the Pope the Devill
43.3 is said to have destroyed the City by being said to pronounce destruction to it The Primate observes that we often meet with these speeches concerning the Leprosie which was a Type of the pollution of sin the Priest shall cleanse him the Priest shall pollute him Lev. 13. according to the Hebrew and the Greek version and out of (a) Contaminatione contaminabit eum haud dubium quin Sacerdos non quo contaminationis Author sit sed quo ostendat eum contaminatum Hieron lib. 7. Esa cap. 23. Saint Jerom that 't is said verse 44. the Priest with pollution shall pollute him not that he is the Authour of his pollution but that he declares him to be polluted and uncleane whereupon the Master of the sentences and others do observe (b) In remittendis vel retinendis peccatis id Juris Officii habent Evangelici sacerdotes quod olim habebant sub lege legales in curandis leprosis Hi ergo peccata dimittunt vel retinent dum dimissa adeo vel retenta indicant ostendant Ponunt enim sacerdotes nomen Domini super filios Israel sed ipse benedixit sicut legitur in Num. Petr. Lomb. l. 4. sent dist 14. that in remitting and retaining of sins the Priests of the Gospel have the like power and office which the Priests of old had under the Law in curing the Lepers who therefore accordingly may be said to forgive and retaine sins whilst they shew and declare they are forgiven or retained of God (a) Num. 6. So the Priests put the name of the Lord upon the children of Israel and were commanded to blesse the people in saying The Lord blesse thee but it was the Lord himself that blessed them according to the next words and I will blesse them And thus in these four things I leave it to be calmly considered of if the Ministers have not power left them by Christ in relation to forgivenesse of sins and with these limitations whether that part of the old form of the words of Ordination might not be continued also which seems to me to be explained in the next following them viz. And be thou a faithfull dispenser of the word and Sacraments c. through both which the graces of the Holy Ghost and remission of sins are conveyed and sealed in the name of the Father and of the Son and of the Holy Ghost According as in the words at the Communion used to the recipient the former clause was added in Q. Elizabeths dayes to give the more full sense of the latter And let not any by this Moderate expression extenuate the office of the Ministery as Bellarmine would by this inferre that any Lay-man Woman or Child may absolve as well as the Minister as we have among our selves too many of that judgement For it consisteth not in speech but in power or Authority he being as the officer of a King Authorized to make Proclamation of his pleasure Every man may speak one to another to the use of edifying but to them is given 1 Cor. 10.16 power to edification God hath made them able Ministers not of the letter but of the Spirit That from them it comes 1 Thess 1.5 not only in word but in power also and in the Holy Ghost and in much assurance which accordingly hath been experimentally found that howsoever another may from the Scripture shew as truly unto the penitent what glad tidings are there intended to him yet to drooping and doubting soules it hath not been so efficacious in quieting them and giving satisfaction to their consciences either in sicknesse death-bed or otherwise as by the Ministery ordained and commissionated for that end That as 't is their office to pray and exhort you in Christs stead to be reconciled unto God so having listened to that Motion and submitted your selves accordingly 't is their office to declare and assure unto you in Christs stead that God is reconciled with you All which appeares to be the ancient doctrine of the Church of England by what is publickly declared in the exhortation before the Communion to be read sometimes at the discretion of the Minister which is the recitd and approved by the Primate as followeth And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any of you which by meanes aforesaid i. e. Private examination and confession of sinnes to God cannot quiet his own conscience but requireth further Councell and Comfort then let him come to me or some other discreet and learned Minister of Gods word and open his grief that he may receive such Ghostly Councel Advice and Comfort as his Conscience may be relieved and that by the Ministery of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoyding of all scruple and doubtfulnesse And now let the Reader judge if Dr. Heylene hath not cause to repent of his rash censure of the Primate in his late book p. 108. as if in this part of his Answer to the Jesuite he had as he saith in this particular utterly subverted as well the doctrine of this Church as her purpose in it c. when those two arguments which himself urgeth from the words of Ordination and the exhortation at the communion are produced and defended by the Primate also What would he have he saith the doctrine of the Church of England is that The Priest doth forgive sins authoritativè by a delegated and commissionated power committed to him from our Lord and Saviour doth not the Primate say the same that 't is not only declarativè but designativè not only by way of information out of the word of God as another understanding Christian may do to the penitent that his sins are pardoned but he doth it authoritative as having a power and commission from God to pronounce it to the party and by the seale of the Sacrament to assure the soule of the penitent that he is pardoned of God which no other man or Angel can do ex officio but the Minister of Christ according to that of the Apostle To us is committed the word of reconciliation this is the summe of the Primates judgement He that would have more must step over into the Church of Rome for it I shall only make a trial whether Doctor Heylene will so conclude against Mr. Hooker as he hath against the Primate who in his sixth book of Ecclesiasticall Policy consents fully with him where after his declaring that for any thing he could ever observe those Formalities which the Church of Rome do so esteem of were not of such estimation nor thought to be of absolute necessity with the Ancient Fathers and that the form with them was with invocation or praying for the penitent that God would be reconciled unto him for which he produceth Leo Ambrose (a) Sacerdos
disliked and such onely to be offered up to God as by extemporary gift are conceived and uttered And that the Minister should use no set form of prayer but as they are moved by Gods spirit I answer It is a foul errour so to think For as there be necessary things to be prayed for of all men and alwayes and those are the most things which we are to pray to the Lord for so there may be a prescript form of prayer made concerning all such things which being so what letteth that in the reading of such forms either of confessing of sinnes request or thanksgiving what letteth I say that the hearers hearts may not profitably go on with the same both to humble to quicken and to comfort For is the reading it self unpure when the Minister in his own behalf and the peoples uttereth them to God I speak not ye see of the matter of prayer but of reading it for if the matter be erroneus and naught the pronounceing of it maketh it not good any more then the reading doth and if it be good and pure being uttered or pronounced the reading cannot hurt it or make it evill And as the Church in the Scripture did and doth sing Psalmes upon a book to God and yet though it utter a prescript form of words I hope none will say that it is a sin to do so the heart being prepared In like manner to follow a prescript form of words in praying is no sinne and therefore ought not to be offensive to any c. And further they may know that in all Churches and the best reformed there is a prescript form of prayer used and therefore they who are of mind that it ought not to be must seperate themselves from all Churches Also if a set form of prayer were unlawful then neither were the Lords prayer which is a form of prayer prescribed by our Saviour himself to be used And so he proceeds to perswade all good Christians to lay aside contention and endlesse and needlesse questions about this matter and with well order'd hearts and minds to attend unto and apply to themselves the prayers which either before Sermon or after Sermon are uttered or the other which through the whole action of Gods worship are read in their hearing c. So much Mr. Rogers Now this book of the seven Treatises hath been since epitomized by Mr. Egerton and entituled the practice of Christianitie which hath an Epistle of Doctor Gouge before it in a high commendation of it Now at the conclusion of that he hath added Certain Advertisements concerning prayer in which his or both their judgements in this subject are declared accordingly viz. That it is lawfull and in some cases expedient to use a set form of prayer Question saith he is made by many of the lawfulnesse or at least of the expediencie of praying by the help of a book or of using a prescript and set form of prayer It is to be considered that there be divers degrees and measures of gifts both naturall as of grace besides some have been by custome more trained and exercised in this holy dutie then others c. which difference I have observed not onely in private Christians but also in some most reverend faithfull and worthy Ministers Some using both in their publick Ministerie and in their private families a stinted prayer and set form of words with little alteration at all except some extraordinarie occasion have happened and yet both sorts so furnished with pietie and learning as I could hardly prefer the one before the other (a) Liberty in solitary prayers Moreover whereas in respect of the place and company there be three sorts of prayer publick in the Church private in the family and secret by a man self greatest liberty may be taken in secret and solitarie prayer because we are sure that if there be a believeing humble upright heart God will not upbraid any man for his method order words or utterance Yet in private prayer we may not take so great a libertie Lesse liberty in private prayer c. and some well-affected have been somewhat faultie and offensive in this behalfe weak and tender Christians such as commonly are in a family are not so capable of that kind of prayer which is called conceived or extemporate varying every time in words and phrases manner and order though the matter and substance be the same Least liberty in publick prayer But especially care must be had in the publick congregation that nothing be done in praying preaching or Administration of Sacraments but that which is decent and orderly because there many eyes do see us and many ears do hear us and therefore it is expedient for the most part to keep a constant form both of matter and words and yet without servile tying our selves to words and syllables but using herein such libertie and freedome as may stand with comelinesse c. And so he proceeds thus to direct men that though a Book may be used in private prayer yet that it is much better to get their prayer by heart commending the use of the Lords Prayer and the varietie of other formes of godly prayers in print penned by forreigne Divines as our own countreymen as Mr. Bradford that blessed Martyr Master Deering Mr. Hieron and divers others yet living whose printed prayers are nothing inferiour to the former And so because there ever have been and still are many Babes in the Church of God which have need of milk c. and some of bad memories and heavie spirits c. he frames divers formes of prayers to be used for Morning and Evening in case of sicknesse for the Lords day c. Thus much very excellently Mr. Egerton approved by Doctor Gouge Mr. Arthur Hildersham Preacher at Ashbie-delazouch in Leicester-shire upon the 51 Psalme p. 63. saith thus I dare not deny but a weak Christian may use the help of a good Prayer-book better to pray on a book then not to pray at all Certainly 't is a spirit of errour that hath taught the world otherwise First our blessed Saviour prescribed to his Disciples a Forme of prayer not only to be to them and his whole Church a rule and sampler according to which all our prayers should be framed as appears when he saith Matth. 6.9 After this manner pray ye but even for them to say tying themselves to the very words of it as appeareth Luke 11.2 when ye pray say our Father c. By which answer of our Saviour to his Disciples it may also appear that John taught his disciples to pray by giving them forms of prayer to say yea even in secret prayer Matth. 6.6 2. All the best reformed Churches do now and ever have used even in publick Liturgies prescript forms of prayer and have judged them of great use and necessitie for the edification of the Church And surely this argument is not to be contemned by any