by a deputy shall goe to heauen by an Attourney Staphilus relates at large a Colliars faith which Colliar at the point of death and tempted of the Deuill to know his Beliefe sayd I belieue and die in the faith of Christs Church vrged againe what the faith of Christs Church was answered That faith that I belieue in Thus the Deuill receiuing no other answer was vanquished This implicite faith rather fancy is that folly which they would haue their laity to loue excluding knowledge from the nature of faith and make a naked Assent sufficient for saluation Thus these Soule-thiefes doe not onely put out the Candle of knowledge the Scripture and put it vnder a Bushell least it should descry them but would extinguish all light of grace their Creede which doth condemne them To belieue as others belieue or as the Church belieues and yet know not the beliefe of the Church a purblind faith to saue the blind They teach the people not to trouble themselues with searching into the misteries of Christian religion or points of faith but say as their Rhemists tutor them that they will liue and dye in that faith which the Catholicke Church teaches and this Church can giue a reason of the things belieued a very quicke way if it were a good way but God requires a distinct knowledge of the points of our faith to be able and ready alwayes to giue an answere to euery man that asketh a reason of our hope and faith not to haue the particular knowledge of our faith locked vp in the Church-chest but in our owne breast not to send to Rome or the Pope for an answere to ground their faith on for they may be dead before their message be deliuered or an answere returned This implicite faith was in no request in Iustines time who writes that such as could no letter on the booke vnderstood all the mysteries of faith and indeede it is most necessary for all Christians to know and learne the fundamentall points of faith which in the Church of Rome by the vnlearned cannot be attained for how should any know that which is propounded to him in an vnknowne tounge how should he vnderstand his Creed that knowes not a word in English of his Credo It is expounded to them may some say Worthily I doe warrant you when as many of their Priests and some of their Popes could not be Latin expounders Their expositions like their Legends commonly-read by them in the Church to the people full of monstrous lyes as the Virgine Mary came downe from heauen to visite sicke S. Fulbert and gaue him her breasts to sucke and that Saint Francis vsed to preach to Birds and instruct them who did heare him with great deuotion c. Good stuste to be read in the Church yet this read in the mother tounge that they might learne this apace but the booke of truth the Scrpture read in an vnknowen tounge to belieue that implicitly still they labour to imprison the people in the dungeon of ignorance and superstition It is heresie for a Lay-man to dispute in a point of faith sayth Nauarre Neither will they suffer the people to reade any bookes which examine their religion If any write honestly against their errors their congregation of Cardinalls serues on them a Prohibition commit them to the prison of suppression If Lara speakes of Iupiters lust her tounge must be cut out the people may not looke vpon their enemies in the open face nay their these Bishops and learned Priests who should know light from darkenesse are not permitted this priuiledge without a special Licence therein obtained and their Authors must be of the Romane stampe or first purged before they may peruse them Whereas our Church giues free liberty to all to reade priuatly their bookes Veritas non quaerit angulos truth seekes no corners and were they not conscious of the guilt of their owne cause they would neuer take this course to depriue the people of the word and reade it in an vnknowen tounge or tell the people an implicite faith is sufficient Thrirdly worshipping of Images I am come to the third monster of this Beast and I am loath to touch it for the very Iewes abhorre it Their worshipping of Images the booke of God euery where cries woe to them that worship any carued Images Cursed are all such and to shew the vanity and iniquity of Image-worship I first recommend to euery Lay-papist to reade soberly and diligently the Chapter of Esay namely the 44. And wheras these Papists commonly excuse themselues with this answere we worship no Images but onely they serue vs to put vs in remembrance of God First let them know that if they will follow the Doctrine of their Tutors and I feare they follow them too much they must worship them with a diuine worship the old schoolemen saith the Iesuite Vasquez doe say Imagines Christi esse colendas adoratione latriae The Images of Christ are to be worshipped with the highest adoration their Iesuite Azorius sayth Constans est Theologorum sententia imaginem codem honore cultu coli quo colitur id cuius est imago It is the constant opinion of Diuines that the Image is to be worshipped with the same honor and worship wherewith that is worshipped whose Image it is Is not this I pray plaine idolatry Bellarmines proposition heerein is this Imagines Christi Sanctorum venerandae sunt non solum peraccidens vel improprie verum etiam proprie The Images of Christ and Saints are to be worshipped not accidentally or improperly but also properly yea the second Councell of Nice decreed that Images are to be worshipped Their late Councell of Trent sayth and commands all to doe it with Diuine honor So that we truly say that whosoeuer is a true Papist is a true idolater yea their owne writers who write sparingly therein testifie as much Dici non potest quanta Idolatria apud rudem populum alatur per Imagines Saith Agrippa and Cassander it cannot be expressed what great idolatry is nourished among the rude people by Images Yea as an other Sunt bene multiqui Imagines colunt non vt figuras sed perinde quasi ipsae aliquem sensum habeant magisque ijs credunt quam Christo There are very many who worship images not as shapes but euen as aliue and more trust their Images then Christ Manifestidus est hoc quam vt verbo explicaripossit Saith Cassander This is more manifest then can be expressed in a word Dum imaginibus exhibent latriae cultum Saith Gerson while they offer to images the worship of Latria Let not Bellarmine outface men with Quis Catholicorum diuinum honorem imaginibus vnquam detulit Who of the Catholickes euer offered diuine honor to Images no true Catholickes euer did it but Papists doe it and he with many
Inquisition Nay Bellarmine doth confesse that the Papists would not suffer any among them Qui ostendunt vllo signo etiam externo se fauere Lutheranis Who doe declare by any signe externall that they fauour the Lutherans but they doe mittere illos mature in locum suum send such quickly to their last home Read but Lencaeus the Louayne professor in his booke Devnica religione or Pamelius in his book De diuersis religionibus non admittendis Who both with might and maine dispute against Tollerations It was a great commendation in the Emperour Constantino who would not suffer Idolatry in any part of his Dominions as Eusebius writes of him And it was commendable in Amphilochius a Bishop who reproued Theodosius the Emperor that he so long winked at Arrius and suffered him to spread his pestilent heresie ouer the body of the Church and it was commended in the Emperor who was not angry with the words of iust reproofe but forthwith banished Arrius gaue him some part of his iust deserts But heerein we neede not seeke out forraine histories wee haue examples at home who neuer would yeeld to tollerate corrupt religion Edward the sixth a Prince most famous and vertuous was sollicited by Carolus the Emperour and his owne Counsellors to permit the Lady Mary to haue Masse in her owne house his resolution negatiue saying he would spend his life and all that he had rather then to agree and grant to that hee knew certainely to be against the truth The late Queene Elizabeth of blessed memory could neuer be perswaded to tollerate Popish Religion who after innumerable dangers and manifold persecutions with vnspeakeable courage notwithstanding many difficulties at home of Princes abroad and of the Diuell euerwhere professed to maintaine the truth of the Gospell and to deface Idolatry and superstition which with singular constancy shee continued all the dayes of her life And now this our great gracious Soueraigne followes the steps of those religious Princes not all the World can change his constant resolution in Christian Religion his eares and hearts abhorre their charmes who are Petitioners in this kind for the granting of such a request might much disquiet the Christian Church State and Gospell God euer keepe and blesse the King in this his holy and spirituall perseuerance in the truth of the Gospell make his heart like Mount Sion neuer to be remoued A King so constant in profession of the Gospell and so learned and profound in all spirituall knowledge that he is able to confute and conuince with sound arguments the enemies of the Gospell and thereupon it was as I take it that Suarez the Iesuit said That Learning did disparage the royall dignity because the Champions of Rome see that they are not able to incounter with his Highnes matchlesse knowledge And surely if learning grace any man it must be more gracious in a Monarch a Man of Men. What made Salomon so famous and so renowned but specially his wisdome and knowledge Iulius Caesar Constantine and Charles the Great Iustinian Leo Palaeologus Cantacuzaenus the Alphonsi and many more Sigismund the Emperor commended for playing the Deacon at the Councell of Constance Henry the eight writing for the seauen Sacraments whose Booke subscribed with his owne hands the Popish Priests glory to haue it in their Vatican The Cardinall of Millan thinkes it the highest commendation he could giue the late King of Spaine In eius regia dignitate vt verbo complectar sacerdotalem animum licet aspicere In his regall dignity to comprize all in a word wee may see his sacerdotall heart Iuuenal Haec opera atque hae sunt generosi Principis artes And in the sacred studies of diuine Learning our dread Soueraigne may carry the Palme and weare the royall Crowne who hath deliuered to the World better Principles of Theologicall knowledge out of his Chaire of State then the Mitered Pope did euer é Cathedra for a King to descend to the Preacher is a worke of piety as Salomon did I the Preacher haue beene King in Ierusalem but for the Priest to climbe into the Kings throne is to play the Popes part the part of Antichrist Our royall Soueraigne hath made it his last delight to delight in the Law of the Lord and in his Law doth hee meditate day and night In which spiritual labour hee hath so profited himselfe and others that hee hath taken Princely paines to publish the truth of Christ and to proclaime to the Potentates of the world the errors of Antichrist So that all people haue cause to pray God saue the King spiritually That a diuine sentence may be in the lips of the King and his mouth shall not transgresse in iudgement who like the good Emperour Constantine labours to decide matters of Religion by the true rule of Gods word for so Constantine commanded the Bishops to order all points by the Booke of God which Booke he placed for the same purpose in the middest of them And euen so speaks our dread Soueraign whatsoeuer I find agree with the Scriptures I will gladly imbrace what is otherwise I wil with their reuerēce reiect godly golden words The Lord euermore blesse his body and soule spiritually and enlarge the great Talent of his Princely wisdome giuing him as great a measure of knowledge as was giuen to Salomon yea such riches treasures and honours as none had before him or after him and as his Maiesty hath taken manifold paines to reduce the Popish Sectaries out of their spirituall blindnesse that they who will not bee wakened out of their slumbers of ignorance by the voice of so royall and religious a sheapheard may be compelled by the Sword of Magistracy to depart out of Babylon or out of his Dominion But herein it becomes not me to giue counsell rather fall to prayer that the Lord whose cause it is would take the cause into his owne hand and stirre vp the hearts and hands of all Christian Kings to compell all people who will not be moued by the word of Gods Ministery to come out of Babylon might be forced by the sword of Magistracy to depart from her least they receiue of her plagues Qui phreneticum ligat lethargicum excitat ambobus molestus ambos amat saith Austen He that bindeth a franticke man and awakes him that hath the lethargy loueth both though he be greeuous to both And as the same Father in another place Quod autem vobis videtur inuitos ad veritatem non esse cogendos c. Whereas you thinke that men are not to bee compelled to the truth against their wils ye erre not knowing the Scriptures nor the Power of God which maketh those willing though they be compelled against their wils Goe into the high wayes and compell them to come in saith our Sauiour Christ whereupon Saint Austen saith Qui compellitur quô
AND if euer Praiers needfull in this kinde now is the time Nolite tangere abhorred of Heathens is now applauded and defended of false Christians Religion and superstition now comes forth with her knife ready to cut Kings throats it beeing the generall rule of them Occide haereticum Kill an hereticke make away with him giue him an Italian posset poyson him though it be in the Sacrament as Henry the seuenth Emperour poysoned in Sacramentall bread Victor the third Pope in the Sacramentall cup and yet they say that Christs bloud is really in the wine how then comes that poyson of death mixed with that sacred substance of life The Patrons and Proctors to plead for King-killers I meane the Iesuites with their adherents make this for a conclusion That any priuate man may be an executioner of a King excommunicated and deposed by the Pope and Caesar Baronius alledges commends out of Iuo a breue of Pope Vrban the second wherein it is pronounced that they are no homicides who kill such as are excommunicate for wee doe not iudge them to bee murtherers who burning with the zeale of their Catholike mother against such as are excommunicate happen to haue killed any of them And so Suarez the Iesuite in his last booke against our King writes After sentence condemnatory is giuen of the King c. then hee that hath pronounced the sentence or he to whom it is committed may depriue the King of his kingdome euen by killing him if hee cannot doe it otherwise and the very Cannibals are not more thirsty of bloud then these false Catholickes commending commanding murther the murther of Gods Anointed Kings which any heart not stupified with Atheisme or reprobate sence would tremble at it and appropriate the doing of that deed onely to Papists for so Suarez saith If his lawfull successor be a Catholike and so that hee be a Catholike that succeedes in the right challenging the right of committing so execrable villany to appertaine to none but onely to Romish Catholikes disdaining that any should haue an hand in so horrible and hellish mischiefes against the King but onely a friend and follower of the Popes religion true-borne children of their bloudy Mother the whore of Babilon the mother of murder drunken with the bloud of Saints and with the bloud of the Martyrs of Christ Iesus If the Pope cries against any King with the Citizens in that parable Nolumus hunc regnare Wee will not haue this man to reigne presently pollicie villany mischiefe and murder fraud and deceit all shall conspire to accomplish the Popes desire If poyson and policie faile power shall â—reuaile like to him when intreaty could not moue laid his hand on his sword saying At hic faciet but this shall doe it if Mercurie be too weake Mars shall second him then leaue Apolloes harpe and take Hercules club both pens and pikes heads hearts and hands are too nimble to hurt Kings Sanguiuolenta est mens Sanguinolenta manus A bloudy heart must haue a bloudy hand How many Princes of Christendome hath that Sea of Rome swallowed and deuoured A Sea indeede nay a red Sea of bloud or Mare mortuum wherein that Leuiathan makes his Sea as the Lord tells Iob like a potte of oyntment Sed mors in illa ella Death is in the pot Out of this Sea creepe those Crocodiles I meane Iesuites Seminaries and men vsually troubled with the Kings euill Treason These Romish rats creepe into regall Pallaces at last take and taske their owne bane like the spirits of Deuils of whom S. Iohn worke myracles to goe vnto the Kings of the earth and those whom they cannot draw by their collusion they would deuoure by effusion I may say of them as Polymnestor speakes in the Tragedie of Hecuba Hastifera armata equestris Marti obnoxiagens They are well weaponed people dagges and daggers charmes poysons powder all tragicall and traiterous engines and instruments they haue to touch Gods Anointed the Kings of the earth corporally In olde time scarce any treason without a Priest in our time scarce any without a Iesuite As Iudas was the antesignanus of traytors chiefe Captain of the cursed crue so since him the false stiled Iesuits but the true Iudaites are the cheefe Shibas to blow aloud the trumpet of rebellion And there was a wicked man named Sheba the sonne of Bicri a man of Iemini and hee blew the Trumpet and said We haue no part in Dauid nor inheritance in the sonne of Ishai Euery man to his tents O Israel 2 Sam. 20. 1. And there are many of Israel that follow these Shebas but the men of Iudah claue fast vnto their King from Iordan euen to Ierusalem All good subiects will cleaue with the men of Iudah faithfully to their King and will goe with Ioab to pursue these Shebas vntill their heads be cut off and throwne to them ouer the wall These Shebas make Kings the markes of their murther saying with treacherous Achitophel I will smite the King onely or with the King of Aram Fight neyther against small or great saue onely against the King of Israel Feriunt summos fulmina montes The highest mountaines most exposed to Thunders And to perpetrate such crying and capitall murders they will hazard the perill of their liues and losse of their soules and but that the Lord hath giuen his Angels a charge ouer his Anointed to keepe them in all his waies the attempts of such desperate miscreants were deadly dangerous for as Seneca Vitae tuae dominus est quisquis suam contempsit He is Master of thy life who contemnes his owne Cato when hee had got a sword though therewith to kill himselfe cried out Now am I my owne man So these desperate villaines who runne with desire to their owne deaths are their owne men to act murder but God doth bring to nought their desires and deuices and raiseth vp for his seruants in extraordinary dangers extraordinary deliuerances The imminent danger of King Croesus yet a Heathen King opened the mouth of his dumbe sonne to tell it Bessus his parricide discouered by the chattering of Swallowes verifying Salomons wordes The fowles of the ayre carrie that voice God can cause euery fowle of heauen and euery creature on earth to finde a tongue to tell treason to deliuer his Anointed Our gracious King is a speaking mappe of many wonderfull deliuerances in extraordinary dangers still we cry and craue with Dauid Domine saluum fae Regem Lord saue the King cloath all his enemies with shame and breake them in peeces like a Potters vessell Let thy hands O Lord finde out all that hate him make them like a fiery ouen in the time of thine anger and destroy them in thy wrath Deliuer his soule from the sword and saue him from the Lions mouthes confound all Shebas that would stirre
temporalties which he writes as his Preface speakes against the Politicians and heretickes of the Time and indeed specially against a greater Clerke then himselfe Bellarmine both temporizers to flatter Popes with power in temporalties To omit all the rest of this ranke who inclineto this opinion That the Pope hath a direct ordinary and inherent power in Temporalties let vs on the other side behold these Madianites or Cadmeyes Brethren warring and wrangling with an opinionate opposition and contradiction The principall and Coriphaeus of all the rest is the Cardinall Bellarmine who ouerthrowes that ordinary direct and inherent gouernement of the Pope in temporalties as left by Christ with scripturall arguments very soundly and sufficiently yet to gratifie the Pope like a good seruant he restraines it to limitations and distinctions Although saith he the Pope be not Lord of all Temporalties directly neither hath inherent and ordinary authority as he is Pope to disthronize temporall Princes yet he is Lord of the Temporalties indirectly in order to the Spirituals Bellarmines vsuall phrase and hath an extraordinary and a borrowed authority as he is cheefe spirituall Prince to alter Kingdomes to take them from one and to giue them to another if it bee necessary to the saluation of soules i. in order to the Spiritualties Wherein obserue how politicke these papall Parasites be disputing about a power of Popes in disposing Temporals or Regals one fort deriuing this power directly and ordinarily from Christ and Saint Peter the other side indirectly and onely in order to the Spirituals when as their Pope neuer had any direct or indirect power in that kind from God and from Saint Peter But marke how the sonnes ' of this Kingdome be diuided The Pope hath either ordinary and direct power to depose Kings as he is Pope or he hath no authority at all faith Carerius But he hath no direct and ordinary as he is Pope by Bellarmines opinion Ergo He hath none at all Thus their diuision hath made a true conclusion that their Pope hath neither ordinary or indirect power in disposition of Temporals but least Bellarmine should proue an Hereticke in this point and be vngratefull to his great Master the Pope of whom he is graced with the purple hat hee comes with his qualification and modification That the Pope is Lord of the Temporalties indirectly in order to the Spirituals which strange distinction hath no foundation for Peter could transferre no power but ordinary and the Pope is no otherwise cheefe spiritual Prince but as he is Pope so that if he cannot depose Princes ordinarily from their Temporalties as Pope he cannot depose them extraordinarily and indirectly as cheefe spirituall Prince which Carerius enforces Either saith he hee is not the vicar of Christ or else he deposeth inferior powers as Pope but he deposeth them not as Pope saith Bellarmine he is not therefore the vicar of Christ by Carerius conclusion Thus Bellarmine hath depriued his Pope of the Temporalties and his opposite Carerius hath not left him Lord of the Spiritualties The one denies him a deposing Pope the other inferres vpon it no Deputy or vicar of Christ both assertions very true though they deliuer them by way of altercation Thus these wrangling spirits haue brought their Popes imaginary power in great hazard to be lost The one making their Pope Sathans Asse loading him with a boundlesse burthen of power too heauy for any to beare to haue the direct dominion of all the Temporalties in the world absolutely and ordinarily Onus Aetna granius A burthen heauier then the weight of the Mountain Aetna Iethro said that Moses his task was too heauy for him and Iob Curuantur qui portant orbem They that support the world are crooked yet these Ingrossers of greatnesse would lay vpon their Popes shoulders the vnsupportable weight of the dominion of the world to be Lord of all the Temporalties directly and ordinarily The other giues him not so much weight of authority yet giues him too much To depose Kings if need require taking a middle course denying the infinite power of Inherent and ordinary gouernement yet reseruing an indirect and borrowed authority belonging to the Pope yet not as Pope but as the cheefe spirituall Prince conditionally if Kings become tyrannicall hereticall or apostaticall then the Pope is to coniure them into the circle of religion by counsell and admonition and after if they proue refractary to confine them out of their dominionby depriuation and deposition and all this is pretended to be done by power of a spirituall right indirectly to the temporalties yet to a spirituall end and in order to the spiritualties The first to all mens eyes appeare most grosse and egregious parasites besotted with palpable folly and flattery but Bellarmine more smooth and cunning long acquainted with dissimulation the very Genius of Romes Court-Cardinals bedawbes his workes with oyly morter with holy hony if it bee for the saluation of soules in order to the spirituals tending to spirituall good then Si meruere Pater tunc dira tonitruamitte Percutient summos reges nec fulmina cessent If they deserue let Papall thunder cleaue These Regall Cedars and of Crownes bereaue These are Boanerges sonnes of thunder yet would seeme Barnabasses sonnes of comfort tempering and qualifying their fiery thunderbolts of depriuation with a pretence of spirituall good tending to soules saluation But there is a third sort of Papists on the other side men of more humble mindes disliking this statizing Iesuitisme and papall intrusion into Caesars chaire confessing that the Pope hath no temporall power ouer Kings directly as Gul. Barclayus de authoritate Papae against whose opinion herein Bellarmine writes a Treatise De potestate summi pontificis contra Gul. Barclayum Watson in his Quodlibeticall Booke Sheldon in his generall reasons Roger Widdringtons humble supplication to Paul the fift Pope which worke a late Decree of Romes Cardinalls prohibited repining to see Popes temporall incroachments by Romanists contradicted good reason therefore to clap their hand vpon his mouth and to commit him to the dungeon of suppression Stephen Gardiners booke Bishop of VVinchester De vera obedientia with a preface of Bishop Bonners adioyned to it De summo absoluto Regis imperio published by M. Bekinsaw Devera differentia regiae potestatis Ecclesiae Bishop Tonstals Sermon Bishop Longlands Sermon Tonstals letter to Cardinall Poole and many others in Latine and English in this kinde of Romane Catholickes all ouerthrowing this point of moderne Popery Thus as many Papists openly deny and I presume many of the other doe inwardly beleeue being acquainted with their equiuocations and mentall reseruations so it may make all men maruell who are not prepossessed with preiudicate opinions or preposterous affections vpon what sufficient yea probable inducements and motiues they might build this Pontifician power eyther of spirituall much lesse of temporall authority ouer Kings
others teach it Councells which they account generall haue decreed it indeede the Synod of Frankford condemned the Nicene Councell for it yet Papists faine would shift that but it is manifest against them for all the learned know that Charles the Emperor did assemble a Councell at Franckford to condemne the second Councell of Nice which had brought in the worshipping of Images as the booke of Charles the Great speakes There was brought forth the question touching the late Synode concerning the adoring of Images wherein it was written that they should be cursed which did not giue the same seruice and adoration to the Images of Saints which is giuen to the diuine Trinity This the fathers of Franckford iustly despised This is acknowledged to be true by Hincmarus Ado Vrspergensis Rhegino Aimon Auentine c. their welwilling writers The late Councell of Trent commands the same Their schoolemen and Diuines teach the same as Tho. 3. p. qu. 25. art 3. 4. Siluest v. Latria n. 2. Turrecremata 3. p. de Consecr Crucis n. 2. and Waldensis Caietan Gregory of Valence Bellarmine Turrian Andradius Posseuina Saunders c. Magna comitante caterua All worthy Writers for woodden worship But how odious are such idolatrizing Maisters and schollers to God and good men Irenaeus places this among the heresies of Carpocrates and the Gnostickes quod haberent coronarent Imagines that they had and crowned Images much rather to Papists who haue and craue and crowtch to Images and Epiphanius taught that such were Heretickes Qui Imaginem B. Virginis circumferunt Who did beare and carry about the Image of the blessed Virgine And this Epiphanius fayth It was against the authority of the Scripture that any Image should be in the Church And Vrigen sayth of his time we worship no Images the Christians in the primitiue Church had no Images In republica Iudaeorum Imaginum factor statuarum fabricator longe abiectus est c. Saith Origen in the Common-wealth of the Iewes a maker of Images or of Pictures is farre from them remooued least it should minister any occasion to Idolatry they that make them are like vnto them and so are all they that put their trust in them Thou shalt make thee no grauen Image neither the likenesse of any thing thou shalt not bow downe to them neither serue theÌ„ saith the Lord how guilty of the breach of this precept are these Image-mongers who not onely bow downe to them but also worship them The Apostle was rebuked for offering to fall downe and to worship dead and dumbe stockes blockes which haue eyes and see not mouthes and speake not eares and heare not noses and smell not Bowing to a Crucifixe or such a like piece of wood and worshipping saying Deliuer me for thou art my God I know they well reply They worship no blockes stockes or stones why if they will ioyne Issue we will try the case Confesse they must their Crosse or their Crucifix c. is a dead and dumbe thing as a stocke or stone and hath nothing in it worthy of veneration yet their Iesuits doe teach them that this Crosse or Crucifix is to be worshipped not accidentally improperly or by way of representation but properly I will produce but three of their side for in ore duorum aut trium stet omne verbum three of their chiefe Iesuits and these are counted honest sufficient witnesses among themselues 1. Costerus sayth All the honor that is due to the samplar is giuen to the Image is not this to worship the Image 2. Bellarmine explaines it further This honor is so giuen that the Image stayeth and limiteth it in it selfe as it is an Image and not onely as it representeth the samplar 3 Is GrÌ„ogory of Valence who saith Images themselues after their maner are to be worshipped in respect of the samplar thus the Images of Christ must be adored with diuine honor per aliud This is the moderne Doctrine of Rome yet it sauors so ill in their owne smell that Bellarmine confesseth it is not wholesome for the Pulpet Their Masse-booke hath a prayer All haile O Crosse our onely hope c. Thou onely art worthy to beare the ransome of the world O faithfull Crosse onely thou art the Noble tree among all c. Is not this prayer directed onely to the Crosse which hath so many onely words to tye it fast to the Tree so that the Paynims of old did that which Papists now doe their Idolles were the Images of the true God and so worshipped by them respectiuely and with relation to God for the Altar at Athens dedicated to the same God whom Paul preached few or none among them saith Peresius thought the matter of their Idolles so grauen to be Gods and they had many Idolles whereby they represented the true God nay some of the Iesuits are not ashamed to write that not an Image onely or an holy thing may be worshipped with the same adoration that is giuen to God but euen any other thing in the world whether liuing or without life either Angell man Sunne Moone Starres Earth or lignum lapides de modulo straminis c. saith Vasquez their Iesuite wood stones or a litle strawe this is as much as they are charged by vs to worship stockes and blockes And moreouer these Roman-pseudo-catholickes maintaine an other idolatrous superstition the adoration of the Sacrament an inuention brought in among them by Honorius the third like the idolatry of the Gentiles in oblation and the â—sacrifices of Bread and Wine to Mitbra no other for substance then that which the Gentiles offered for the naturall substance of bread and wine remaineth after the consecration yet we belieue that to the faithfull receiuer the body of Christ is infallibly conioyned with the bread by a sacramentall relation Yet no way to be worshipped for we deny the Reall presence corporally as they affirme and it is very strange that they should adore that who teach that a man hauing receiued his maker may vomit him vp againe or as Thomas that a brute beast as a dogge may eate the Body of Christ Though we doe not adore the bread and wine yet we giue more reuerence to it and teach that the wicked may take panem Domini the Bread of the Lord not panem Dominum the Lord as Bread sauingly participate this sacred mystery of the Redemption by the body and blood of lesus Christ So that to conclude this point If it be vnlawfull pingere imaginem Dei in forma hominis to draw the Image of God in the likenesse of man for which their Bellarmine taxeth Caluin yet confesseth that their Albul Durandus Peresius hold the same opinion for the Image visible of the inuisible God is the Lena the baud of the heresie of the Anthropomorphites who
Lucifer Vincent Cyrin c. 6. * Gregory the first said To consent to this wicked name what is it else but to lose the faith lib. 4. cp 39. b Ep. ad Procap pag. 346. c Turrecrem sum de eccl lib. 3. c. 60. Panorm de elect elect pot Significa * Dr Willet Synop. Cen. 1. err 33. Dr White in his Way to the Church lib. 2. c. 47. d Rom. 13. 1. c In defence of Kings and independency of their Crownes f Pro Athan. lib. 1. pag. 65. g Lib. 3. cap 35. h In Anno 1085. Chron. i In Anno 1088. p. 129. Auent p. 4. 70. k In spec hist lib. 1â— cap. 84. l Gregor 7. epist 21. lib. 8â— apud Souer ad Conc. * Or as some write by Gregory the fift m Vrsperg in anno 718. Sigebert in Anno 731. * Ecclesia Romana est priuatiua non primitiua A King is not bound to giue an account to Popes or people but God n Psalm 51. 4. o De potest regia papali c. 10. Otho deposed John 22. Pope c. p Quae. 2. de potest eccl Laic c. 12. q c. 9. 10. 11. The Scripture recites 19. Kings of Israel and 14. of Iudah who brake the couenant made with the Lord yet none deposed by Priest or Prophet for that cause r Defens Angl. Catho c. 5. 2 Chron. 26. 2 Chro. 26. 20. Visa lepra Sacerdotes regem leprosum ad festine egrediendum monent Caietan in 2. Paral. 26. V. 16. Sacerdotis est tantum arguere non mouere arma c. Chrysost 18 Leuitic 13. 2 Kings 11. a 1 Sam. 24. 12. b 1 Sam. 22. 14. c 1 Sam. 24. 18. d 1 Sam. 22. 18. 19. e 1 Sam. 24. 7. f 1 Sam. 26. 9. g Lib. 2. coÌ„tra Parmenianum Volebam hostem vincere sed prius est diuina praecepta seruare c. Ibidem Optatus Their vnction makes them sacred so that their fatall touch makes the Subiect sacrilegious h Reade Tollett de occidendo Tyranno lib. 5. c. 6. Mariana Fra de Veron c. l In the former Booke c. 5. of Britan Vota Vid Quaest Armenic lib. 10. c. 4. k 1 Tim. 4. 8. l De ciuit dei lib. 5. c. 11. m Psal 22. 28. n Dan. 4. 14. o Ecclesiasticus 10. 8. p 1 Sam. 26. 10. q Ecclesiasticus 10. 10. 11. r De Rom. Pontif. lib. 5. cap. 7. Heretickes are depriued of all right of rule either naturall oecoâ—…cal or ciuill Fr. Ouand 4. d. 13. p. 347. * Subiects are freed from all obedience and allegiance to them Turrecr Sum. de eccl lib. 2. c. 11. 4. s Theod. histor Eccles lib. 5. c. 18. t Contra. Epist Parmen lib. 3. c. 2. u Math. 18. 17. * De Consid ad Eugen lib. 2. x Aug. in Psal 124. y Ruff. lib. 2. hist cap. 1. z Aust vb supra * Ala. contra execut Angl. iust pa. 167. Bellar. de rom pontif lib. 5. cap. 7. * Tertul. in Apologet a 1 Tim. 2. 1. 2. b Ester 3. 13. c Ester 4. 3. d Orat. 1. in Iulianum e Rom. 13 2. f Rom. 13. 5. g In his censure vpon the Apology * Acts 3. 19. h Dan. 3. 21. * Quem penes arbitrium ius norma regendi * Such Kings may bee killed when it please the Pope Baron Ann. 1089. 〈◊〉 11. i Baron Annal. Tom. 1. An. 57. pa. 423 433. k De temp Eccl. Monarch li. 1. 1. 3. fol 98. l Episc Zamo alleadged by Carerius De potest Ro. pontif pag. 131. m Dan. 7. 14. Which place is proper onely to Christ the Bishop expounds of the Pope n Posseuir bibâ— othec select 〈◊〉 17. o Isid Mos de Maiest milit Eccl. pag. 27. p Isid Mos pag. 22. de Maiest milit Eccl. Pag. 9. Pag. 111. Pag. 112. Pag. 151. Pag. 145. Vide Saund. visib Monarch de claue Dauid Melina tract 2. de Institut Becanus c. De rom pontif lib. 5. c. 6. Non potest papa vt papa ordinariè temporales Principes deponere etiam iusta de causa tanquam Iudex ordinarius nec ordinariè iudicare de temporalibus * Extraordinaria potestas non transit iâ— Successorem * Am not I thine Asse which thou hast ridden vpon since thy first time vnto this day Numb 22. 30. Exod. 18. 18. â—…anto oneri ceruix 〈◊〉 sufficit vlla â—…apa sed non vt â—…pa habet aliquo â—…odo sed modo indirecto potestatem quandam tempoâ—alem sed non meâ—è nec absolutam â—…d ad aliquid relaâ—… nec perpetuâ—… sed casualem 〈◊〉 Eliens toâ—â—tus â—â—tus pag. 27. De pont lib. 5. c. 6. * In ordine quideÌ„ ad bonum spirituale c. Vide Ioh. Maior Doctor parisi dist 24. quaest idem Comment in l. 4. sent dist 24. fol. 214. b 8. Arti. 7. 8. c Condemned in that Decree which was chiefly intended against the Archb of Spalato The Vniuersity of Paris and the Sorbone Schoole acknowledge the Popes nullity of power in temporall authority ouer Kings Vide Tract inscript le Franc. discours An. 1000. The nullity of Papall power in the Temporalties and Regalities of Kings will fully appeare in the 6. Volume of the Archb. of Spalatos Book de rep ecclesiastica Marsilius and Occbam did write against this Popes pretneded supremacy d De sacram Chr. leg l. 3. p. 103. e D. Pontific lib. 1. c. 12. f Rhem. Annotat. Job 21. 17. Jansen Concord c. 14◠〈◊〉 Vbi supra p. 104. h Locus valde illustris vbi Christus cam authoritatem verbis amplissimis D. Petro promisit Greg. Valent. tom 3. pag 185. i Bell. de rom pontif li. 1. c. 12. §. verum haec Iansen harm c. 66. k Caiet Tract de instit pontif c. 5. Sad primum Greg. de Valent. tom 3. p 109. l Vbi supra m Per claues supremam potestateÌ„ gubernandi ecclesiam Christi c. Iansen concor cap. 66. Eman Sa. Annot. Math. 16. 19. Rhem. annot Mat. 16. 19. If that were true the Apostles should haue bouÌ„d and loosed in Peters name n Mark 16. 15. o Caiet de autho pap concil c 3. Oportet mendaces esse memores p Staplet Prin. doctr lib. 6. c. 7. p. 215. Dom Iacobat de concil lib. 10. art 7. r Sum. mora p. 403 Dom. Ban. in 22. Tho. p 234. s Bosius de sign eccl lib. 18. c. 1. t Visib Monar lib. 6. c 2. pag 153. u Tom. 3. p. 191. * Relect. 2. de potest eccl nu 11. pag. 87. x De autho pap concil c. 3. y Bibl sanct 1. 6. Annot. 269. Cum Petro dicitur ad omnes dicitut amas me passe oues meas Aug. de agon Christi c. 30. z Gal. 2. 11. * Deus doeuit Petrum per posteriorem Paulum Aug. cp 28. * Baron tels Pope Paul that there is a two fold ministery in Peter Feed my sheepe and kill and eat *