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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

Hebrew text wee may as well say unto you that the Latin Hereticks have corrupted the Latin text and so by such kind of reasoning no Scripture should be found pure sound and sincere But thankes be to God who so preserved them the Scriptures in their originals remained pure amongst the Iewes unto the verie time of Christ and were not corrupted by anie of those Hebrew Heretickes as some Papists affirme of them for otherwise it had beene in vaine for Esay or anie other of the Prophets of God to bid the people goe for their assured direction To the Law and to the Testimony or for Christ himselfe to bid the people as hee did To search the Scriptures for their assured guidance in the truth Yea S. Peter would then never have said as he did VVee have a most sure vvord of the Prophets to the vvhich yee doe vvell that yee take heed as to a Light that shineth in a darke place For if it had beene corrupted and falsified it had not beene a sure vvord to trust unto Arias Montanus himselfe affirmeth and maintaineth the puritie and incorruption of the Hebrew originals saying further that there was no word nor letter nor point but it was reserved in that Treasory which they call Mazzoreth and therefore hee calleth that Treasorie fidam custodiam a faithfull or sure keeper of them Iohn Isaac likewise and Franciscus Lucas Burgensis as well as Arias Montanus doe also uphold maintaine and defend even unto their times the puritie and incorruption of those Hebrew Originals alwaies preferring them before all Latin Translations whatsoever And must it not needs bee so when as Christ Iesus himselfe saith that Till heaven and earth perish one Iot or one Tittle of the Law shall not perish till all things be fulfilled Yea what doth Christ Iesus else but further shew the puritie and incorruption of the Hebrew originals unto his time when it is written of him thus that He began at Moses and at all the Prophets and interpreted unto them in all the Scriptures the things that vvere vvritten of him And when againe after his resurrection likewise hee saith in the same Chapter thus These are the words that I spake unto you whilst I was yet with you that all must be fulfilled which are vvritten of me in the law of Moses and in the Prophets and in the Psalmes Yea the originals in the old Testament be and remaine pure and incorrupt to this day and so doe also the originals of the new Testament insomuch that S. Hierome as in one place he derideth them which said the Hebrew books were falsified so doth he in another place pronounce them to be impudent and foolish people that affirme the same of the Greeke originals For thus he writeth unto one Tibi stultissime persuasisti Graecos codices esse falsa●os Thou hast most foolishly perswaded thy selfe that the Greeke bookes bee falsified And againe he saith Tu mira impudentia haec in Graecis cod cibus falsata esse dicis Thou with vvonderfull impudency affirmest that th●se thin●s be fals●fied in the Greeke Bookes And as this was the error of Helvidius against whom S. Hierome writeth so was it also the error of the Manichees against whom S. Augustine writeth And is it not now g●owne to bee the error or heresie of Papists But what reason have you to preferre that Latine Translation which yee call Saint Hieromes before the Originals of the Hebrew and Greeke For first y●e cannot proove that Translation to bee S. Hieroms which yee so boldly affirme to be his And secondly what likelihood is there it should be his considering that in divers and sundrie places S. Hierome readeth otherwise then that Translation is yea sometimes he findeth fault with that Translation and reproveth it as for example the word ●say that is found in that translation in Marke the 1. verse 2. he thinketh to bee added by the negligence of the Librarie keepers and vpon Math. 6 he correcteth the word exterminant which neverthelesse is also in that vulgar translation And divers other such faults S. Hierome espieth and findeth in that which you call his Translation wherefore there is no likelihood it should be his And that it is not S. Hieroms translation may further appeare by the discourse which Munster hath set upon it Yea Erasmus also doth flatly affirme that this translation is neither Cyprians nor Hillaries nor Augustines nor yet Hieroms seeing his reading is divers from it and that it is much lesse that which he corrected seeing there be found in this things that hee condemneth not onely as touching the words but as touching the sence also But admit it were S. Hieroms translation whereof neverthelesse there is no likelihood yet thereupon it followeth not that therefore it is to be preferred before the originals of the Greeke and Hebrew For as there were manie translations in S. Hieroms time which were not so well liked so even of that translation which S. Hierome himselfe made and was the Author of himselfe speaketh thus I doe not thinke saith he that the Lords words are to be corrected but I goe about to correct the falsenesse of the Latin bookes which is plainly proved by the diversitie of them and to bring them to the originall of the Greeke from which they doe not denie but they were translated who if they mislike the water of the most pure fountaine they may drinke of the myrie puddles And againe he saith That as the bookes of the old Testament are to be examined by the Hebrew so the bookes of the new Testament require the triall of the Greeke And in divers other places he likewise preferreth the originals of the Hebrew and Greeke before all Latine translations whatsoever And to this effect doth Gratian also cite a sentence as ●f it were S. Augustines And indeede S. Augustine speaketh to that very purpose saying directly that VVee ought rather to beleeve that tongue from which it is by Interpretors translated into another And Lodovicus Vives also upon this place declareth the same And agreeably hereunto speaketh also S. Ambrose saying expresly That the authority of the Greeke bookes is to be preferred Bee not those men then much deluded which contrarie to the direction and iudgement of the old Church and ancient fathers and also of all right reason doe preferre that Latin translation before the originals of the Greeke and Hebrew Yea even Lyndanus a popish Bishop writeth of that latin translation that it hath manie and sundrie corruptions in it and therefore it cannot be the best and safest way to trust unto it 6 But when they must needs yeeld if they will be reasonable to the preferring of the originals of the Hebrew and Greeke before all latine translations yea and before all translations whatsoever Then they fall to another course accusing our English translations to be false and untrue and not

That there were few sons like their fathers 4 And here whilest I am speaking of the Canonicall Scriptures I must crave leave to tell you that the Popish Church holdeth divers Bookes to be Canonical Scripture which the old and ancient Church held not to be Canonicall as namely Tobias Iudith VVisedome Ecclesiasticus otherwise called Iesus the sonne of Sirach the Maccabees and the rest which the Protestants with that old ancient Church hold not to be Canonicall for so doth Athanasius affirme of them that non sunt Canonici they be not Canonicall Cyrill calleth them Apocryphall biddeth men reade those XXII bookes of the old Testament Cum Apocryphis vero nihil habeas negotij But with the Apocryphall bookes saith hee have nothing to doe Cyprian or if you will have it so Ruffinus after he had rehearsed the Canonicall Bookes of the old Testament saith Haec sunt quae Patres inim Canonem concluserunt ex quibus fidei nostrae assertiones constare voluerunt S●●on●dunt tamen est quod alij libri sunt qui non sunt Canonici sed ecclesiastici à maioribus appellati sunt ut est sapientia Solomonis alia sapientia quae dicitur filij Sirach Eiusdem ordinis est liber Tobiae Iudith Macchabeorum libri Quae omnia legi quidem in Ecclesus voluerum non tamen proferri ad authoritate 〈◊〉 fidei confirmandam These be they saith he which our Fathers have included within the Canon out of which they would have the assertions of our faith to appeare But yet we must know that there be also other Bookes which be not Canonical but be called of our Ancestors Ecclesiasticall as is the wisedome of Solomon and the other wisedome which is called the sonne of Sirach otherwise termed Ecclesiasticus of the same sort is the Booke of Tobias and Iudith and the Bookes of the Maccabees All which they will indeed have to be read in the Church but not to be alledged to confirme out of them the authoritie of Faith Epiphanius likewise of the Booke of Wisedome and Ecclesiasticus saith that Howsoever they have use and profit in them yet in numerum receptorum non referuntur they are not reckoned in the number of the received books S. Hierome likewise saith that the bookes of VVisedome Iudith Ihesus the sonne of Sirach and Tobias non sunt in Canone be not Canonicall And againe in another place he saith thus Sicut ergo Iudith T●biae Maccabaeorum libr●s legit Ecclesia sed eos inter Canonicas Scripturas non recipit sic haec duo volumina sapientiae Solomonis Syrach legit ad aedificationem plebis non ad authoritatem Ecclesiasticorum Dogmatum confirmandam As therefore the Church readeth Iudith and Tobias and the bookes of the Maccabees but receiveth them not for canonicall Scriptures so these two Bookes likewise namely the Wisedome of Solomon and Ihesus the sonne of Syrach doth the Church also reade for the edification of the people but not to confirme thereby the authoritie of anie Doctrines or positions in the Church And so also doth Lyranus Hugo the Cardinal affirme Yea and Gregory the great also of the Bookes of Macchabees saith That they be not canonicall And these bookes doth likewise the Councell of Laodicea repell and reiect from being canonicall Whereby observe that when you or anie of your Church alledge anie saying or sentence out of Tobias Ecclesiasticus or the Maccabees or out of anie other Apocryphall writing which is not Canonicall to confirme thereby anie point of Faith or Doctrine that is in question yee doe that which the old and ancient Church alloweth not but utterly disalloweth you to doe as is apparant But moreover the primitive and ancient Church would have the common Praiers and publique Service and Liturgie not in such a tongue as the people understood no● but in such a tongue as they might and did understand For Origen saith Graeci Graecis Romani Romanis singulique precantur in propria lingua Deumque celebrant pro viribus The Grecians use Greeke words and the Romanes Romane wordes and men of everie Nation pray and praise God with all their might in their owne mother tongue Yea it was the doctrine of that hereticke Elxay to teach praier in such words or in such a tongue as was not understood Nemo quaerat interpretationem sed solum in oratione haec dicat c. Let no man saith he seeke for the interpretation or understanding of the words but only in his praier let him say these words c. Chrysostome also saith that unlesse the unlearned understand vvhat thou prayest he is not edified nor can give consent to thy prayer But herein I shall not need to spend more time for Lyran himselfe acknowledgeth this point saying In primitiva Ecclesia benedictiones ●aetera communia fiebant in vulgari lingua In the primitive Church blessings and the rest of the common or publique Services were done in the vulgar tongue And accordingly wee all know that it is the rule of the Apostle Saint Paul that all things in the Church should be done to the instruction and edification of the people But in praiers or Service said or celebrated in Latin to such as understand not Latin or in Greeke to such as understand not Greeke or in anie tongue to such as understand not the tongue is no profite instruction or edification at all to the people unlesse it be afterwards interpreted unto them in such a tongue as they understand And yet whensoever it is so interpreted being so done it is but double labour and needlesse expence of time which might better be done and easily remedied by having at first as were fittest the Praiers and Service aswell as the Sermons in such a tongue as the people might understand 5 But why doth your Church of late times further proceed and accuse the holy divine and canonicall Scriptures themselves whereby all questions and controversies in Religion are to be decided and determined of falshood or corruption in the Originals and therefore preferreth the Latin translations which yee call S. Hieromes before those Originals of the Hebrew and the Greeke Be not these strange accusations And doe they not lay a foundation and ground-worke for Atheisme Nullifidianisme and all irreligion For if the Originals be corrupted false and untrue what certaintie is there then left for men on earth to build their faith upon Or can either your Translation which you call S. Ieromes or anie other Translation of the Scriptures be then assured to be right and sound For if the Fountaine de defiled and poisoned how shall cleere pure and sound water run and be found in the rivers that issue and streame from thence If you will say as Gregory Martin and other of your Teachers say that the Greeke Hereticks have corrupted the Greeke text and the Hebrew Heretickes the

of the afflictions of Christ in his flesh for Christs bodies sake vvhich is the Church that is whatsoever yet wanted or remained for him to suffer in whose sufferings or afflictions Christ himselfe is said to suffer and to be afflicted and persecuted for what affliction or persecution is done to anie of his members hee accounteth it as done to himselfe all those sufferings and afflictions whatsoever they were that yet remained for him to beare he was readie willingly to undergoe for Christs bodie sake which is the Church that is for the profit and edification of the Church that it might thereby receive encouragement comfort confirmation strength and boldnesse in the profession of the Gospel I say all this being thus to be intended and understood how iniurious and impious be the Rhemists and other Papists which wrest this Text of S. Paul to prove that one man may merit and satisfie for the sinnes of another supplie his defects in that point As though the sufferings of Christ in his owne person for our sinnes had anie want defect or imperfection in them or as though the sufferings of S. Paul or of S. Peter or of anie other Saints or Martyrs and their bloudshed could or did doe that which the bloud and sufferings of Christ could not or did not doe Is it not a shame and a most monstrous shame for anie so to speake thinke or teach 7 But they here alledge that praier for the dead is mentioned in the booke of Macchabees and consequently that they be tormented in Purgatorie for why else should they be praied for I answer first that praying for the dead is there mentioned as the fact of one particular man onely namely of Iudas which can make no generall law or rule in this case And secondly there is likewise mentioned as by way of approbation in the same booke of the Macchabees the fact of one Razis that killed himselfe and yet for all that it is not of anie godly man to be followed or imitated And therefore as the one is disallowable so likewise may the other be disallowable notwithstanding the Approbation of it in that booke Thirdly Iudas himselfe did not there pray for the dead as thinking their soules to be punished and tormented in Purgatorie there is no such thing mentioned or appearing in the text but to shew that he had hope that they which were slaine and dead should rise again for to that end it was as the Text it selfe declareth But fourthly I answere that the book of the Macchabees is not canonicall Scripture and therefore is not of authoritie sufficient to prove a point of faith necessarily to be beleeved because that booke speaketh it That it is not canonicall appeareth before by the testimonie of the old Church and it doth also appeare by the testimonie even of the Author himselfe that wrote the Booke in that in the end of it he excuseth himselfe and as it were craveth pardon if he have written slenderly meanely Which apparantly sheweth that hee wrote by an humane and not by an undoubtedly divine spirit For the spirit of God is not wont nor needeth to crave pardon nor to excuse himselfe as though he wrote slenderly or meanely Lastly against that your conceit of tormēting Purgatorie grounded out of that Booke I may and doe oppose the Booke of VVisedome where it is said directly The soules of the righteous are in the hand of God and no torment shall touch them If no torment shall touch them then doe they not come into anie of your supposed Purgatorie torments Yea although S. Augustine praied for his mother and some other also for their friends departed it is no proofe of your Purgatory inasmuch as such praiers do manie times proceed out of natural humane affection only be used as a token of love wel-wishing to friends departed without anie such beleefe of Purgatorie Which may doth appeare even by S. Augustine himselfe who though he praied for his mother beleeved neverthelesse that she was in peace and rest free from all paine and torment S. Ambrose likewise praied for Theodosius Valentinian and Gratian whom neverthelesse he beleeved to be in peace and rest and in heavenly happinesse You see then that praying for the dead is no proo●e for your Purgatorie Howbeit this praying for the dead hath also no commandement example or warrant for it in anie of the canonicall Scriptures and besides it appeareth by the premisses that it can doe the dead no good and therefore it is in vaine in respect of anie good thereby to be done to the dead As for the apparitions of soules which they likewise somtimes alledge to prove their Purgatorie it is a verie Toy and a fable For S. Chrysostome saith it is not the soule of anie dead person but a Divel which faineth himselfe to be the soule of such a one to deceive those to whom he appeareth and he calleth them Vetularum verba P●erorum ludibria Old womens Tales and Childrens toyes And so S. Augustine likewise telleth you that it was not Samuel in verie deed but a Divell in his likenesse which appeared to the witch in King Sauls time And therfore he pronounceth of these things that they be either the Cousenages of Deluding men or vvonders of Deceitfull Devils with which therefore none ought anie longer to be bewitched or deluded CAP. VI. Of workes done upon a good Intention as they be called without a commandement or warrant from God or his word Of workes de Congruo and de Condigno And of workes of Supererogation and how unpleasing they all bee in Gods sight and censure howsoever in respect of men that have use and profit by them they be and may be called good and beneficiall workes SVndrie there be who thinke anie worke of their owne Invention or of others devising to bee a good worke acceptable to God and a point of good service performed to him so long as they have a good meaning or a good intention in it though the worke bee not commanded from God nor warranted by his word But God will not have everie man to doe what seemeth to himselfe good or right in his owne Eyes But vvhatsoever I command you that saith he observe to doe Yea that and That onely must yee doe as your owne latine Translation is Againe he saith I am the Lord your God vvalke yee in my statutes and k●epe my iudgments and doe them And nothing doth he more dislike or condemne in his service or worship then when men will be so presumptuous as out of their owne imaginations to suppose and devise what shall bee well pleasing to him For what is this else but for people to goe a vvhoring vvith their ovvne inventions as the Scripture speaketh My thoughts are not your thoughts nor your vvayes my vvaies saith the Lord for as the heavens are higher then

helpe and to give all gifts and graces requisite unto men Inasmuch then as it is a part and a chiefe part of Gods glorie to call upon him in prayer and that God himselfe saith thus I am Iehovah this is my name and my glorie will I not give to any other How can men bee excused of robbing GOD of his honour and glorie when they praie not unto him but unto Saints or Angells or such as bee but creatures Yea why should anie pray unto anie Saints or Angells or such as bee but meere creatures when they know not the secret intentions affections thoughts and hidden closets and corners of their hearts For it is God only that knoweth the hearts of all the children of Men as Solomon expresly witnesseth Besides yee cannot finde so much as one president or example throughout the whole Booke of God either in the old Testament or in he new of anie godlie man that made his prayer at anie time to anie deceased Saints or to Angells or to anie other but to God onely What strange people then bee they that both contrarie to the Scriptures and without anie president or example in those Scriptures to be found will dare to invocate and call upon Saints and Angells in their praiers Let the blessed Virgin Marie and other Saints Angels have their due regard and reverence that belongeth to them But let them not have that glorie honour and worship that belongeth onelie and properlie unto God Honorandi ergò sunt propter imitationem non Adorandi propter religionem Saints and Martyrs therefore are to bee honoured for imitation saith S. Augustine but they bee not to bee adored or worshipped for religion Sanctos Martyres neque Deos esse dicimus neque adorare consuevimus laudamus autem eos potius summis honoribus quòd pro verite strenuè certarunt fidei sinceritatem servarunt VVee saith S. Cyril neither say the holy Martyres are gods neither are vvee vvont to worship them wee rather commend them verie highly that they have so stronglie stood for the truth and kept the sinceritie of faith Yea as touching the worshiping of Angells S. Paul also expreslie condemneth it Whereupon it was decreed as Theodoret witnesseth in the Councell of Laodicea that men should not pray unto Angells And therefore doth Saint Augustine likewise reckon amongst Heretickes a Sect called Angelici which were inclined to the worshipping of Angels And Epiphanius also amongst other wicked opinions and doings noteth the Ca●anes for invocation of Angells Yea wee may as S. Augustine againe sheweth learne of the Angells themselves not to worship them And so indeede doth it appeare For when S. Iohn himselfe fell downe before the Angell that shewed him the Revelation to worship him the Angell said unto him See thou doe it not for I am thy fellow-servant and fellow-servant of thy brethren which have the Testimonie of Iesus worship God Where you see plainely that the Angell refuseth to bee worshipped and biddeth to worship God onely as being himselfe a fellow-worshipper of God with the rest of his servants If then the Angels of heaven bee not to bee worshipped which thing you see here manifest I hope you will soone conclude that then the Saints in heaven also are not to bee worshipped I know that yee have a distinction betweene Latria Doulia saying that yee give Latrian that is worship unto God but Doulian that is service unto Saints and Angells So that the effect of this your speech and distinction appeareth to bee this that yee worship God but serve Saints and Angells As though yee were not bound to serve God aswell as to worship him S. Paul sheweth that yee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve him aswell as to worship him Yea doth not Christ Iesus himselfe say that it is thus written Dominum Deum tuum adorabis illi soli servies Thou shalt worship the Lord thy God him onely shalt thou serve For so is your owne latin Translation Whereby you see it evident that yee are aswell to serve God as to worship him yea that yee are to serve him and to serve him onely in the waie of religion And so also doth Samuel the Prophet further expreslie teach And therefore wee may not serve anie Saints or Angells or Images or anie other creatures whatsoever in waie of Religion as the Popish Church most wickedly teacheth and practiseth But againe even in those verie prayers which they make to God himselfe they also verie impiously have divers Mediators therein also they seeke refuge by another as vaine a distinction as the former saying that they in their praiers make the Saints and Angells Mediators of Intercession but not of Redemption as though Christ Iesus were not aswell our advocate medi●atour and intercessor betweene God and us as our Redeemer S. Iohn saith thus These things I write unto you that ye sinne not and if anie man doe sinne wee have an advocate with the father even Iesus Christ the righteous Againe S. Paul saith That Christ is at the right hand of God and maketh intercession for us Againe it is written that Christ is able perfectly to save them that come unto God by him seeing hee ever liveth to make Intercession for them And divers other Texts of Scripture doe manifestlie proove that Christ is aswell our Mediatour and Intercessor as our Redeemer insomuch that unto him onely is given this title To bee the Mediatour of the new Testament Yea S. Paul hath further directly tould us that as There is but one God so there is but one Mediatour betweene God and men namely the man Christ Iesus Why then or for what cause or reason will you have other Mediators or Intercessors Is not Christ Iesus sufficient to prevaile with his Father for us Or bee anie Saints or Angells in greater grace or favour with God then his owne Sonne whom hee hath also appointed to this verie office to bee the Mediator and Intercessor for us Why then without warrant from God yea contrarie to the expresse tenor of the Scriptures and contrarie to Gods owne appointment will yee take upon you to have other Mediators and Intercessors beside Christ Iesus as namelie the blessed Virgin Marie and other Saints and Angells this is no small or slender impietie But you answer that wee bee not worthie to come directlie and imediatelie to God without a Mediator neither may wee bee bold so to doe This is verie true which yee thus say in respect of our selves and our owne unworthinesse But therefore it is that hee hath given us a Mediator namelie Christ Iesus his owne most deerely beloved Sonne in whose name mediation we are allowed though most unworthie in respect of our selves to have accesse unto God and may with an humble reverence bee bold to approch unto him and to aske of him whatsoever is necessarie or expedient for us

can he be the Head of Rome that is not the principal and soveraigne Ruler of it Yea no manner of likelyhood is there that the Emperor of Germanie should be this Beast seeing he hath not only no Headship or Soveraigne authoritie over Rome but sendeth also to Rome to tender his submission and obedience to him that beares the sway and principalitie there namely to the Pope to whom for that purpose he giveth an Oath of Homage Allegeance or fealtie thereby declaring himselfe to be in respect of the Pope but as an inferiour to a superiour or as a subiect to a soveraigne Lord. The old famous Romane Empire then and the ample Maiestie of it here appeareth to be now long sithence abolished Which thing even Machiavell himselfe also witnesseth in the first booke of his Florentine History dedicated to Pope Clement the seventh saying Imperio è tutto in terrâ the Empire is fallen flat upon the ground And so doth Lipsius also likewise testifie who spent a great part of his studie to attaine to an exact knowledge of the Romane State So also doth Augustinus Stenchus the Popes Library-keeper in his first booke of Constantines Donation pag. 3. For howsoever Charlemaigne and his successors were stiled Kings of Rome and for a while had led the Popes as their subiects yet this lasted not long but the Pope at last found a meanes for to free himselfe from being under their dominion that hee made the Emperors in the conclusion to be his vassals and at his command and to yeeld him the Soveraignetie And all this have the Popes done under pretence of being Christs Vicars and of the Keyes of the Kingdome of heaven and of S. Peters Chaire Which things have beene also noted by Guicciardine in the fourth booke of his Historie where after a long discourse of the rising and advancement of the Popes hee shutteth up all with these words The Popes saith he upon these foundations and by these meanes being exalted to an earthly dominion having by little and little neglected the salvation of soules and cast aside the remembrance of Divine instructions bending their mindes how to attaine to vvorldly greatnesse and using spiritual authoritie no further but as it vvas an Instrument to helpe forward the temporal did beginne to shew more like secular Princes then Bishops These words as not pleasing them have the Romish Expurgators razed cleane out of the last Editions of Guicciardine as likewise they have done manie more out of sundrie other Authors where they make against them But thus it appeareth that not the Heathen Romane Empire nor the Arrian nor the Germane but the Romane State as it is setled in the Popes of Rome the now Head and soveraigne Ruler of that Citie is the Beast there as it is most specially meant and intended And this is the Beast whereupon the vvhore of Babylon that is Popish Rome sitteth and whereby she is supported for as his Spiritual authoritie and pretence of the power of the Keyes helped to raise him to his Imperial greatnesse and Temporal Monarchie so this Temporal Monarchie ioined to his Spiritual doe both together make him a complete Beast for the bearing up and supporting of that Strumpet 2 Let us therefore now come to the other Beast mentioned in this thirteenth chapter of the Revelation see what it is and wherein it differeth from the former For a difference there must be betweene them in some respect because it is called another Beast In this verie chapter yee finde that one of the heads of the Beast namely that which was as it were vvounded to death and afterward had his Deadly vvound cured againe is expressely called a Beast by it selfe For upon the curing of this head that was before so deadly wounded it is said that All the earth vvondred after the Beast Againe it is said that the Inhabitants of the earth did vvorship the first Beast vvhose deadly vvound vvas healed And againe that they were willed to make an Image to the Beast vvhich had the vvound of a sword and did live By all which wee see that this Head of the Beast which was so vvounded and healed againe is called a Beast by it selfe and by name and expressely the verie first Beast Now the Head that was so vvounded is before shewed to be the sixt head of the Beast namely the governement of the Romane State by Emperors for you heare before that the Imperial State received a deadly wound in the time of the Lombards and that that deadly wound was afterward healed and cured againe in the Popes in whom the Maiestie and splendor of the Romane Empire was againe revived So that the first Beast is considerable in a double respect first as it was vvounded in the sixt head which were the Emperors and secondly as it was afterward healed againe in the seventh head which were the Popes for the Head vvounded and cured maketh the first Beast Now in the second Beast is shewed How and by vvhose meanes that recoverie and cure was wrought and performed In the first Beast then Antichrist that is the Pope of Rome is described as having both the Episcopal and Imperial Principalitie conioined together in his person which made him so great and mightie and so much to be admired at in the world and for which cause he is also said to be both the Seventh and the Eighth Head of the Beast but in the second Beast Antichrist is described in his Episcopal consideration only and as he is the false-Prophet For he which in this place is called the second Beast is as I said before in other places of the Revelation called the false-Prophet thereby declaring them namely the second Beast and the false-Prophet to be all one Yea even the Rhemists also themselves doe expound this second Beast to be a false-Prophet but they will have him to be a false-Prophet inferior to Antichrist But first he is not onely a false Prophet but by way of excellencie and eminencie above all others hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The false-Prophet Rev. 19.20 Rev. 20.10 Rev. 16.13 And secondly it appeareth that he is not Inferior to Antichrist but Equal with him for in the first Beast is Antichrist comprehended as even the Rhemists and other Papists also doe themselves affirme now it is evident by the Text it selfe that this second Beast that is this false-Prophet did all that the first Beast could doe or which is all one exercised all the power of the first Beast Rev. 13.12 and therefore as touching authoritie and power hee appeareth to be not inferior to him but equall with him If you say that the first Beast and the second Beast otherwise called the false-Prophet be mentioned sometimes as if they were two it is true But the reason of it is because this grand Antichrist is considered in a double respect namely in respect of his Temporal or Imperial Monarchy in

Gillebertus and Malachias and Christianus who were the Popes Legates here about 500. yeares agoe This Gillebertus an old acquaintance of Anselme Archbishop of Canterbury in the Prologue of his booke De usu ecclesiastico directed to the whole Clergie of Ireland writeth in this maner At the request yea and at the command of manie of you dearely beloved I indevoured to set downe in writing the canonical custome in saying of Houres and performing the Office of the whole Ecclesiasticall Order not presumptuously but in desire to serve your most godly command to the end that those diverse and schismaticall Orders wherewith in a maner all Ireland is deluded may give place to one Catholick and Romane Office For vvhat may bee said to be more undecent or schismaticall then that the most learned in one order should be made as a private and lay man in another mans Church These beginnings were presently seconded by Malachias in whose life written by Bernard wee reade as followeth The Apostolicall constitutions and the decrees of the holy Fathers but especially the customes of the holy Church of Rome did he establish in all Churches And hence it is that at this day the canonicall Houres are chanted and song therein according to the maner of the whole earth whereas before that this was not done no not in the citie it selfe the poore citie of Ardmagh he meaneth But Malachias had learned song in his youth and shortly after caused singing to be used in his owne Monasterie when as yet aswell in the citie as in the whole Bishoprick they eyther knew not or would not sing Lastly the work was brought to perfection when Christianus Bishop of Lismore as Legate to the Pope was President in the Councell of Casshell wherein a speciall order was taken for the right singing of the Ecclesiasticall Office and a generall act established that all divine offices of holy Church should from thenceforth be handled in all parts of Ireland according as the Church of England did observe them The statutes of which Councell were confirmed by the Regall authority of King Henry the second by whose mandate the Bishops that met therein were assembled in the yeare of our Lord 1172. as Giraldus Cambrensis witnesseth in his historie of the Conquest of Ireland And thus late was it before the Romane use was fully settled in this kingdome The publick Liturgie or service of the Church was of old named the Masse even then also when prayers only were said without the celebration of the holy Communion So the last Masse that S. Colme was ever present at is noted by Adamnanus to have beene vespertinalis Dominicae noctis Missa He dyed the midnight following whence the Lords day tooke his beginning 9º viz. Iunij anno Dom. 597. according to the account of the Romanes which the Scottish and Irish seeme to have begunne from the evening going before and then was that evening Masse said which in all likelyhood differed not from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Leo the Emperour in his Tacticks that is to say from that which wee call Even-song or Evening prayer But the name of the Masse was in those dayes more specially applied to the administration of the Lords Supper and therefore in the same Adamnanus we see that Sacra Eucharistiae ministeria and Missarum solemnia the sacred ministerie of the Eucharist and the solemnities of the Masse are taken for the same thing So likewise in the relation of the passages that concerne the obsequies of Columbanus performed by Gallus and Magnoaldus we finde that Missam celebrare and Missas agere is made to be the same with Divina celebrare mysteria and Salutis hostiam or salutare sacrificium immolare the saying of Masse the same with the celebration of the divine mysteries and the oblation of the healthfull sacrifice for by that terme was the administration of the sacrament of the Lords Supper at that time usually designed For as in our beneficence and communicating unto the necessities of the poore which are sacrifices wherewith God is well pleased we are taught to give both our selves and our almes first unto the Lord and after unto our brethren by the will of God so is it in this ministerie of the blessed Sacrament the service is first presented unto God from which as from a most principall part of the dutie the sacrament it selfe is called the Eucharist because therein we offer a speciall sacrifice of praise thankesgiving alwayes unto God and then communicated unto the use of Gods people in the performance of which part of the service both the minister was said to give and the communicant to receive the sacrifice as well as in respect of the former part they were said to offer the same unto the Lord. For they did not distinguish the Sacrifice from the Sacrament as the Romanists doe now adayes but used the name of Sacrifice indifferently both of that which was offered unto God and of that which was given to and received by the communicant Therefore we read of offering the sacrifice to God as in that speech of Gallus to his scholler Magnoaldus My master Columbanus is accustomed to offer unto the Lord the sacrifice of salvation in brasen vessels Of giving the sacrifice to man as when it is said in one of the ancient Synods of Ireland that a Bishop by his Testament may bequeath a certain proportiō of his goods for a legacie to the Priest that giveth him the sacrifice and of receiving the sacrifice from the hands of the minister as in that sentence of the Synod attributed unto S. Patrick He who deserveth not to receive the sacrifice in his life how can it helpe him after his death and in that glosse of Sedulius upon 1 Cor. 11.33 Tarry one for another that is saith he untill you doe receive the sacrifice Whereby it doth appeare that the sacrifice of the elder times was not like unto the new Masse of the Romanists wherein the Priest doth eate and drinke alone the people being only lookers on but unto our Communion where all that are present at the holy action do eate of the Altar as well as they that serve the Altar Againe they that are communicants in the Romish sacrament receive the Eucharist in one kinde onely the Priest in offering of the sacrifice receiveth the same distinctly both by way of meate and by way of drinke which they tell us is chiefely done for the integritie of the Sacrifice and not of the Sacrament For in the Sacrifice they say the severall elements be consecrated not into Christs whole person as it was borne of the Virgin or now is in heaven but the bread into his body apart as betrayed broken and given for us the wine into his blood apart as shed out of his body for remission of sinnes and dedication of the new Testament which

of the Doctor what the reason might be that where he bringeth in the words of Giraldus Cambrensis touching this place as an authenticall authoritie hee passeth over that part of his relation wherein hee affirmeth that S. Patrick intended by this meanes to bring the rude people to a perswasion of the certaintie of the infernall paines of the reprobate and of the true and everlasting life of the elect after death The Grecians alledge this for one of their arguments against Purgatorie that whereas their Fathers had delivered unto them manie visions and dreames and other vvonders concerning the everlasting punishment wherewith the wicked should be tormented in Hell yet none of them had declared any thing concerning a purgatorie temporarie fire Belike the Doctor was afraid that wee would conclude upon the same ground that S. Patrick was carefull to plant in mens mindes the beleefe of Heaven and Hell but of Purgatory taught them never a word And sure I am that in the book ascribed unto him De tribus habitaculis which is to be seene in his Majesties Librarie there is no mention of anie other place after this life but of these two only I will lay down here the beginning of that treatise and leave it to the iudgement of anie indifferent man whether it can well stand with that which the Romanistes teach concerning Purgatorie at this day There be three habitations under the power of almightie God the first the lowermost and the middle The highest whereof is called the kingdome of God or the kingdome of Heaven the lowermost is termed Hell the middle is named the present World or the circuit of the Earth The extremes whereof are altogether contrary one to another for what fellowship can there be betwixt light and darkenesse betwixt Christ Belial but the middle hath some similitude with the extremes For in this world there is a mixture of the bad and of the good together whereas in the kingdome of God there are none bad but all good but in Hell there are none good but all bad And both those places are supplied out of the middle For of the men of this world some are lifted up to Heaven others are drawne downe to Hell namely like are joyned unto like that is to say good to good and bad to bad just men to just Angells wicked men to wicked Angels the servants of god to God the servants of the divell to the Divell The blessed are called to the kingdome prepared for them from the beginning of the world the cursed are driven into the everlasting fire that is prepared for the Divell and his angels Thus farre there Hitherto also may be referred that ancient Canon of one of our Irish Synods wherein it is affirmed that the soule being separated from the bodie is presented before the judgement seat of Christ who rendreth it owne unto it according as it hath done and that neyther the Archangel can leade it unto life untill the Lord hath judged it nor the Divell transport it unto paine unlesse the Lord doe damne it as the sayings of Sedulius likewise that after the end of this life eyther death or life succeedeth and that death is the gate by which wee enter into our kingdome together with that of Claudius that Christ did take upon him our punishment vvithout the guilt that thereby he might loose our guilt and finish also our punishment Cardinall Bellarmine indeed alledgeth here against us the vision of Furseus who rising from the dead told many things which hee saw concerning the paines of purgatory as Bede he saith doth write But by his good leave we will be better advised before we build articles of faith upon such visions and dreames as these manie wherof deserve to have a place among the strange narrations of soules appearing after death collected by Damascius the heathen Idolater rather than among the histories discourses of sober Christians As for this vision of Furseus all that Bede relateth of it to this purpose is concerning certaine great fires above the ayre appointed to examine every one according to the merits of his workes which peradventure may make something for Damascius his Purgatorie in Circulo lacteo for in that circle made he a way for the soules that went to the Hades in heaven and would not have us wonder that there they should be purged by the way but nothing for the Papists Purgatorie which Bellarmine by the common consent of the Schoolemen determineth to be within the bowels of the earth Neyther is there anie thing else in the whole book of the life of Furseus whence Bede borrowed these things that looketh toward Purgatorie unlesse peradventure that speech of the Divell may be thought to give some advantage unto it This man hath not purged his sinnes upon earth neyther doth he receive punishment for them here Where is therefore the justice of God as if Gods justice were not sufficiently satisfied by the sufferings of Christ but man also must needes give futther satisfaction thereunto by penall workes or sufferings either here or in the other world which is the ground upon which our Romanists doe lay the rotten frame of their devised Purgatorie The latter visions of Malachias Tundal Owen and others that lived within these last five hundred yeares come not within the compasse of our present inquirie nor yet the fables that have bene framed in those times touching the lives and actions of elder Saints whereof no wise man will make anie reckoning Such for example is that which we reade in the life of S. Brendan that the question being moved in his hearing Whether the sinnes of the dead could be redeemed by the prayers or almes-deeds of their friends remayning in this life for that was still a question in the Church he is said to have told them that on a certaine night as he sayled in the great Ocean the soule of one Colman who had beene an angry Monke and a sower of discord betwixt brethren appeared unto him who complained of his grievous torments intreated that prayers might be made to God for him and after sixe dayes thankefully acknowledged that by meanes thereof he had gotten into heaven Whereupon it is concluded that the prayer of the living doth profit much the dead But of S. Brendans sea-pilgrimage we have the censure of Molanus a learned Romanist that there be many apocryphall fooleries in it whosoever readeth the same with anie judgement cannot choose but pronounce of it as Photius doth of the strange narrations of Damascius formerly mentioned that it containeth not onely apocryphall but also impossible incredible ill-composed and monstrous fooleries Whereof though the old Legend it selfe were not free as by the heads thereof touched by Glaber Rodulphus and Giraldus Cambrensis may appeare yet for the tale that I recited out of the New Legend of England I can

say that in the manuscript books which I have met withall here in S. Brendans own countrey one whereof was transcribed for the use of the Friars minors of Kilkenny about the yeare of our Lord 1350. there is not the least footstep thereof to be seene And this is a thing verie observable in the ancienter lives of our Saints such I meane as have beene written before the time of Satans loosing beyond which we doe not now looke that the prayers and oblations for the dead mentioned therein are expressely noted to have been made for them whose soules were supposed at the same instant to have rested in blisse So Adamnanus reporteth that S. Colme called by the Irish both in Bedes and our dayes Colum-kille caused all things to be prepared for the sacred ministerie of the Eucharist when he had seene the soule of S. Brendan received by the holy Angells and that hee did the like when Columbanus Bishop of Leinster departed this life for I must to day saith S. Colme there although I be unworthy celebrate the holy mysteries of the Eucharist for the reverence of that soule which this night carried beyond the starry firmament betwixt the holy quires of Angells ascended into Paradise Whereby it appeareth that an honourable commemoration of the dead was herein intended and a sacrifice of thanksgiving for their salvation rather then of propitiation for their sinnes In Bede also wee finde mention of the like obsequies celebrated by S. Cuthbert for one Hadwaldus after he had seene his soule carried by the hands of Angells unto the joyes of the kingdome of heaven So Gallus and Magnus as Walafridus Strabus relateth in the life of the one and Theodorus Campidonensis or whosoever else was author of the life of the other said Masse which what it was in those dayes wee shall afterward heare and were instant in prayers for the commemoration of abbat Columbanus their countreyman frequenting the memory of that great Father with holy prayers and healthfull sacrifices Where that speech of Gallus unto his deacon Magnus or Magnoaldus is worthie of speciall consideration After this nights watch I understood by a vision that my master and father Columbanus is to day departed out of the miseries of this life unto the joyes of Paradise For his rest therefore I ought to offer the sacrifice of salvation In like maner also when Gallus himselfe died Iohn Bishop of Constance prayed to the Lord for his rest and offered healthfull sacrifices for him although he were certainly perswaded that hee had attained the blessing of everlasting life as may be seene in Walafridus And when Magnus afterwards was in his death-bed he is said to have used these words unto Tozzo Bishop of Ausborough that came to visite him Doe not weepe reverend Prelate because thou beholdest me labouring in so manie stormes of worldly troubles because I beleeve in the mercie of God that my soule shall rejoyce in the freedome of immortalitie yet I beseech thee that thou wilt not cease to helpe me a sinner and my soule with thy holy prayers Then followeth that at the time of his departure this voice was heard Come Magnus come receive the crowne vvhich the Lord hath prepared for thee and that thereupon Tozzo said unto Theodorus the supposed writer of this historie Let us cease weeping brother because wee ought rather to rejoyce having heard this signe of the receiving of his soule unto immortalitie than to make lamentation but let us goe to the Church and be carefull to offer healthfull sacrifices to the Lord for so deare a friend I dispute not of the credite of these particular passages it is sufficient that the authors from whom wee have received them lived within the compasse of those times whereof we now doe treate For thereby it is plaine enough and if it be not it shall elsewhere be made yet more plaine that in those elder dayes it was an usuall thing to make prayers and oblations for the rest of those soules which were not doubted to have beene in glorie and consequently that neyther the Commemoration nor the Praying for the dead nor the Requiem Masses of that age have anie necessarie relation to the beleefe of Purgatory The lesson therefore which Claudius teacheth us here out of S. Hierome is verie good that while wee are in this present world we may be able to helpe one another eyther by our prayers or by our counsailes but when vvee shall come before the judgement seat of Christ neyther Iob nor Daniel nor Noah can intreate for any one but every one must beare his owne burden and the advise which the no lesse learned then godly abbat Columbanus giveth us is verie safe not to pitch upon uncertainties hereafter but now to trust in God and follow the precepts of Christ while our life doth yet remaine and while the times wherin we may obtayne salvation are certaine Vive Deo fidens saith he Christi praecepta sequēdo Dum modò vita manet dum tempora certa salutis Touching the worship of God that I may now come to that point Sedulius delivereth this generall rule that to adore any other beside the Father and the Sonne and the holy Ghost is the crime of impietie and that all that the soule oweth unto God if it bestow it upon any beside God it committeth adultery More particularly in the matter of Images he reproveth the wise men of the heathen for thinking that they had found out a way how the invisible God might be worshipped by a visible image with whom also accordeth Claudius that God is to be knowen neyther in mettle nor in stone and for Oathes there is a Canon ascribed to S. Patrick wherein it is determined that no creature is to be swor●e by but onely the Creator As for the forme of the Liturgie or publick service of God which the same S. Patrick brought into this countrey it is said that he received it from Germanus and Lupus and that it originally descended from S. Marke the Evangelist for so have I seene it set down in an ancient fragment written wellnigh 900. yeares since remayning now in the Library of Sir Robert Cotton my worthy friend who can never sufficiently be commended for his extraordinarie care in preserving all rare monuments of this kinde Yea S. Hieroms authoritie is there vouched for proofe hereof Beatus Hieronymus adfirmat quòd ipsum cursum qui dicitur praesente tempore Scottorum beatus Marcus decantavit which being not now to be found in anie of S. Hieroms workes the truth thereof I leave unto the credite of the reporter But whatsoever Liturgie was used here at first this is sure that in the succeeding ages no one generall forme of divine service was retayned but diverse rites and maners of celebrations were observed in diverse parts of this kingdome untill the Romane use was brought in at last by