Superstitions Which is so great a Truth and so seasonable and coming from so great a Man that it deserves to be written in Letters of Gold And if Popery be ten times worse than all the Heathenish Superstitions then I am sure we do no worse than the Primitive Christians if we have ten times a greater aversion for a Popish Successor than they had for their Julian And yet if it be but equal I think it will serve the turn and therefore it will be sufficient to prove Popery as bad as Paganism though if in so doing I prove it much worse I cannot help that It would be endless to run through all the particulars of both these Religions and to compare them together I shall chuse therefore to insist upon those things wherein they mainly agree and wherein they are removed at the greatest distance from Christianity and they are Polytheism Idolatry and Cruelty which I shall treat of in order CHAP. X. Their Polytheism WHenever Paganism is named the most obvious thing in it and that which comes first to our Thoughts is the multitude of Gods which they worshipped And that the Papists have herein equalled and out-done the old Pagans I shall first shew is the publick and professed Doctrine of the Church of England And secondly I shall demonstrate the truth of it First That the Papists are gross Polytheists and worship a vast number of false Gods is the publick and professed Doctrine of the Church of England And he that doubts of this never read the Homilies which I shall take this occasion to recommend to every Bodies reading as one of the best Books that I know in the World next the Bible and in the mean time shall set down several passages at large which plainly shew what is the Doctrine of the Church in this point In the third part of the Sermon against Peril of Idolatry you have these words And for that Idolatry standeth chiefly in the mind it shall in this part first be proved that our Image-maintainers have had and have the same Opinions and Judgements of Saints whose Images they have made and worshipped as the Gentiles Idolaters had of their Gods And afterwards shall be declared That our Image-maintainers and worshippers have used and use the same outward Kites of honouring and worshipping their Images as the Gentiles did use before their Idols and that therefore they commit Idolatry as well inwardly and outwardly as did the wicked Gentiles Idolaters And concerning the first part of the Idolatrous Opinions of our Image-maintainers What I pray you he such Saints with us to whom we attribute the defence of certain Countries spoiling God of his due Donour herein but Dii tutelares of the Gentiles Idolaters Such as were Belus to the Babylonians and Assyrians Osiris and Isis to the Egyptians Vulcane to the Lemnians and to such other What be such Saints to whom the safeguard of certain Cities are appointed but Dii Praesides with the Gentiles Idolaters Such as were at Delphos Apollo at Athens Minerva at Carthage Juno at Rome Quirinus c. What be such Saints to whom contrary to the use of the Primitive Church Temples and Churches be builded and Altars erected but Dii Patroni of the Gentiles Idolaters Such as were in the Capitol Jupiter in Paphus Temple Venus in Ephesus Temple Diana and such like Alas we seem in thus thinking and doing to have learned our Religion not out of God's Word but out of the Pagan Poets who say Excessere omnes adytis arisque relictis Dii quibus imperium hoc steterat c. That is to say All the Gods by whose defence this Empire stood are gone out of the Temples and have forsaken their Altars And where one Saint hath Images in divers places the same Saint hath divers names thereof most like to the Gentiles When you hear of our Lady of Walsingham our Lady of Ipswich our Lady of Wilsdon and such other What is it but an imitation of the Gentiles Idolaters Diana Agrotera Diana Coriphea Diana Ephesia c. Venus Cypria Venus Paphia Venus Gnidia Whereby is evidently meant that the Saint for the Image sake should in those places yea in the Images themselves have a dwelling which is the ground of their Idolatry For where no Images be they have no such means Terentius Varro sheweth that there were three hundred Jupiters in his Time there were no fewer Veneres and Dianae we had no fewer Christophers Ladies Mary Magdalenes and other Saints Oenomaus and Hesiodus shew that in their time there were thirty thousand Gods I think we had no fewer Saints to whom we gave the honour due to God And they have not only spoiled the true living God of his due Honour in Temples Cities Countries and Lands by such Devices and Inventions as the Gentiles Idolaters have done before them But the Sea and Waters have as well special Saints with them as they had Gods with the Gentiles Neptune Triton Nereus Castor and Pollux Venus and such other In whole places be come Saint Christopher Saint Clement and divers other and specially our Lady to whom Shipmen sing Ave Maris stella Neither hath the Fire scaped the idolatrous inventions For instead of Vulcan and Vesta the Gentiles Gods of the Fire our men have placed Saint Agatha and make Letters on her day for to quench Fire with Every Artificer and Profession hath his special Saint as a peculiar God As for Example Scholars have Saint Nicholas and Saint Gregory Printers Saint Luke neither lack Souldiers their Mars nor Lovers their Venus amongst Christians All Diseases have their special Saints as Gods the curers of them The Por Saint Roche the Falling Evil Saint Cornelis the 〈◊〉 Saint Appolin c. Neither do Eeasts and 〈◊〉 lack their Gods with us for Saint Loy is the Dorseleech and Saint Anthony the Swineherd c. Where is God's Providence and due Honour in the mean season who saith The Heavens be mine and the Earth is mine c. But we have left him neither Heaven nor Earth nor Water nor Countrey nor City Peace nor War to rule and govern neither Men nor Beasts nor their Diseases to Cure that a Godly man might justly for zealous indignation cry out O Heaven O Earth and Seas what madness and wickedness against God are men fallen into What dishonour do the Creatures to their Creator and Maker And if we remember God sometime yet because we doubt of his Ability or Will to help we joyn to him another Helper as if he were a Noun Adjective using these sayings Such as Learn God and Saint Nicholas be my speed such as Neese God help and Saint John To the Horse God and Saint Loy save thee Thus are we become like Horses and Bules which have no understanding For is there not one God only who by his Power and Wisdom made all things and by his Providence governeth the same and by his goodness maintaineth and faveth them Be not all Things
of him by him and through him Why dost thou turn from the Creatur to the Creatures This is the manner of the Gentiles Idolaters but thou art a Christian and therefore by Christ alone hast access to God the Father and help of him only These things are not wzitten to any reproach of the Saints themselves who were the true Servants of God and did give all honour to him taking none unto themselves and are blessed Souls with God but against our foolishness and wickedness making of the true Servants of God false Gods by attributing to them the Power and Donour which is God's and due to him only And after more to the same purpose there are these words If answer be made That they make Saints but obtain to God and means for such things as they would obtain of God that is even after the Gentiles idolatrous usage to make them of Saints Gods called Dii Medioximi to be mean Intercessozs and Helpers to God c. There cannot be a fuller charge of Polytheism than this is which is here drawn up against the Papists for making Gods of the Saints nay for making as very Devils of them as ever any of the Heathen Gods were From which they cannot clear themselves with their lewd distinction as the Homily calls it of Latria Dulia for it is evident that the Saints of God cannot 〈◊〉 that as much as any outward worshipping be done or exhibited to them And to attribute such desire of divine Honour to Saints is to blot them with a most odious and 〈◊〉 ignominy and villany and indeed of Saints to make them Satans and very Devils whose property is to challenge to themselves the honour which is due to God only So far the Papists are even with the Gentiles Idolaters and as deep in Polytheism as they But in many points also they have far exceeded them in all wickedness foolishness and madness Particularly in this they pass the folly and wickedness of the Gentiles that they honour and worship the Keliques and Bones of our Saints which prove that they be mortal men and dead and therefore no Gods to be worshipped which the Gentiles would never confess of their Gods for very shame And after a great many ridiculous practices of theirs in reference to these Reliques are reckoned up the Homily concludes that they are not only more wicked than the Gentiles Idolaters but also no wiser than Asses Dozles and Dules which have no understanding I have been the more copious in these Citations to shew that this is the standing Doctrine of the Church of England to which all Orders of the Clergy have all along subscribed and is not one Doctor 's opinion or the conceit of any private man But because the Judgment of our Heretical Church signifies nothing to Papists who will likewise be sure to treat us as such when time serves though now they have the treacherous impudence to pretend a mighty Zeal for us when at the same time we are satisfied they are making their approaches to our Lives I have another sort of proof for them made up out of their own Oracles and Infallibility with the help of a little common sense Socrates taxes Libanius for making Porphyry a God only because he once used these words Let the Tyrian be merciful to me for preferring the Emperor Julian's Works before his What would he have said if he had known any thing of the Popish Devotions where they invocate their Saints every day and beg a thousand times more at their hands than this comes to And it is from that practice I mean to demonstrate their gross Polytheism First Their bare Invocation of the Saints makes them Gods because thereby they bestow Divine Attributes upon them Secondly The Matter of their prayers bestows several others First The bare Invocation of their Saints and praying to them is making them Gods and bestowing Divine Attributes upon them And I am willing in the first place to take their Invocation at the very lowest because though in their publick prayers and Liturgies they often pray to their Saints to demand and command and make them partners with God and give them a divided Empire with him yet in their Apologies not being able to justify such abominable Sacriledge they are content to lower theirSaints and to place them in the rank of suppliants and then their Invocation is no more than prier pour prier Well be it so for the present for this gives them the Attributes of Omnipresence and Omniscience which belong to 〈◊〉 alone First Of Omnipresence It is nororious that the Papists in all parts of the World familiarly make their addresses to the Virgin Mary whereby they suppose her present both here and in the Indies and in all Countries between that she gives audience in this and the lower Hemisphear at once and in millions of distant places in both besides her presence Chambers such as 〈◊〉 Hall c. and innumerable Altars where she does especially reside and is notwithstanding in Heaven all the while Now what can an Infinite Being do more What other Ubiquity do we ascribe to God That the very Act of directing their prayers to Saints implies this Ubiquity is very plain for they immediately apply themselves to the Saints that they may obtain their mediation to God So that their prayers are not intended to be conveyed by God to the Saints but to come directly to them and by them to be recommended to God And for that reason in the Trent Catechism they are called Internuntii Patroni Interpretes Deprecatores ad 〈◊〉 For to make God their Messenger to the Saints as he must be if these prayers do not come directly to them and to have him convey Orapro nobis's is no good Court fashion from whence we are told they take their pattern and would very ill comply with that profound reverence towards God and keeping of due distance and avoiding abrupt approaches to him which is the great pretence for flying to the mediation of Saints and Angels 2. The bare Invocation of their Saints supposes their Omniscience For to say nothing of the Council of Trent's decreeing mental prayer to be used to them it is not to be thought that the Saints will prefer Hypocritical prayers to God and such as are an abomination to him and therefore it is necessary for them to know mens hearts Now not only the Scripture attributes this as proper and peculiar to God so Solomon says Thou only know st the Hearts of the Children of men And God appropriates it to himself The Heart is deceitful above all things and desperately wicked who can know it I the Lord search the Heart I try the Reins But likewise the Heathens themselves attributed it to their Gods as that which was the ground of worshipping them and of attesting them in all their Oaths and solemn Compacts Not only to know what is in
Son of God and laid all the fault upon his Followers because they had done it of their own Heads but likewise he repeats and inculcates it all over his Alcoran that there is but one God only and no more And in one place I remember he gives this reason for it There is but one God and no more and he has no Son for he never had a Wife But now there 's an end of that Turkish Argument And now likewise the Secret is out For I confess it has often amazed me to see the extravagant Blasphemies which are used in their prayers to the Virgin Mary as when they call her the Fountain of Mercy which is the brightest and loveliest apprehension of God that can possess the minds of Creatures when they call her Empress of Heaven who upheld the Cherubim and Seraphim from falling there I thought them mad whom all the Angels worship that methought was but reasonable supposing the former whom the Sun Moon and Stars and the whole Creation are called upon to praise and magnify as if she had been the Maker of them all and who threw Pharaoh and his Host into the Red Sea there thought I they make old Time go back a thousand years for this piece of Flattery Whereas this unthought of Relation entitles her to every thing that is was or can be in the Universal World Methinks such rank Blasphemy as this should poyson the Air into which it is breathed forth and blast the whole Creation round about I am sure it will make the Ears of all Christians to tingle and raise their Blood against such an horrid Religion And thus I have proved the Papists out of their own blasphemous mouths to be Polytheists in setting up Saints and Angels for Gods and in giving Divine Honour to them I have employed no other Argument at present to prove this than only their prayers to them whereas I might have used very many others as he that will read the Homily against Peril of Idolatry may easily see Against certain truth I know there cannot possibly be any material Objection but I would answer all trifling ones if I could foresee them It may be the Papists will say They do not make the Angels and Saints Gods because they make them in many respects inferior to God Were the Heathen Gods no Gods because Jupiter was King of them Was Vulcan no God because he was only armed with an Hammer and not with the Soveraign Thunderbolt What difference the heathens made betwixt Jupiter and the other Gods you may in part see by this following passage taken out of Maximin's Edict upon a Pillar in Tyrus The highest and greatest Jupiter who presides over your famous City and delivers the Gods of your Country your Wives and Children and Houses from all destructive Calamity c. These poor helpless Gods were so far from being Omnipotent that they needed the protection of Jupiter as much as the meanest of their Votaries Or it may be they will say They reserve peculiar Worship and Services to God which they do not communicate to Saints For they tell us They celebrate the Mass indeed in memory and honour of the Saints but the Priest never uses to say I offer Sacrifice to thee Peter or Paul namely this Sacrifice of the Mass. For that they offer all other Sacrifices if it please God to give me Life and Health I shall hereafter fully prove and then they shall hear more of this deceitful Juggle too and of the Tricks they have played with St. Austin's words We grant they do not offer the Sacrifice of the Mass to the Saints but to the Trinity So that they offer the Son of God to himself and according to the usual decorum which they constantly observe in that awkerd Religion which is made to spite the Reason of Mankind As our Saviour once heretofore sat at the Table discoursing and lay sowering in twelve several mens Stomachs at the same time so now he is every day in person both the Sacrifice it self upon Earth and the God in Heaven to whom it is offered None but such a Fool as I am would stand arguing and disputing with these men whom all the Reason upon Earth can never distress by reducing them to Impossibilities or Absurdities when they own and profess these Absurdities and Contradictions of their own accord it would certainly be more wisdom to go and preach as Venerable Beds once did to a heap of stones But to proceed nevertheless are not we to take it for a great favour that they do not offer the Great God of Heaven in Sacrifice to Thomas of 〈◊〉 The Gentiles Idolaters were so far from offering Jupiter in Sacrifice to any petty God that I never yet read that they offered him in Sacrifice to himself There is no consequence at all in this reasoning The Papists do not offer the Sacrifice of the Mass to Saints and Angels but only to the Trinity therefore they do not make Saints and Angels Gods For had not the Heathens proper Sacrifices for Jupiter which were sacred only to him and yet this did not destroy the Divinity of the other Deiries It makes no more difference amongst the Gods nor affects their God-head any more to have this or that particular Sacrifice offered or not offered to them than it did for 〈◊〉 to have a great Beard and his Father Apollo to have none at all Lastly The Papists may possibly say That there is great difference betwixt the Gods of the Pagans and the Saints which they honour and worship the former having been lewd men and sometimes feigned persons the latter being such as we Hereticks pay some respect to though not enough I shall not now enter into the merits of that Cause but refer them to a great Prelate of our Church who has told them That they Worship Saints in Heaven and Saints in Hell and Saints that are in neither place nor ever were in being Though by the way I cannot find any such great difference betwixt Romulus and Ignatius Loyola the one having been in his time the Governour of a Den of Thieves and the other the Captain General of the Modern Banditi and it is all one to me whether they worship the Nine Muses or the Seven sleepers for still the Polytheism remains the same they have indeed chang'd their Gods but not their Religion CHAP. XI Their Idolatry ACcording to my former Method I shall 1. shew that the Church of England has all along charged the Papists with Idolatry And 2. I shall make good that Charge upon them out of their own Mouths 1. The Church of England has all along charged the Papists with Idolatry The Homilies I am sure charge them with it above an hundred times over out of which I shall make choice of some few Instances Speaking of the Ages of Popery It is evident that Images Superstition and worshipping of Images and Idolatry have continued many hundred
them he was a Roman And did not he in another place bring the Magistrates of Philippi one of the chief Cities of Macedonia upon their Knees when they had illegally beaten him without a fair Trial by telling them he was a Roman Although it is very plain that he and Silas who suffered with him had really offended as they were accused and were guilty of breaking the Roman Laws yet St. Paul insists upon this that they were uncondemned It were easie to produce many more passages to the same purpose And then as for the Laws of the Land That Doctrine overthrows Magna Charta Chap. 29. together with multitudes of Statutes and ruled Cases which as I cannot stand here to name so I need not they are so well known Only I will set down one Case for the 〈◊〉 of it which comprises in it more than all that I have said In the Circuit of Northampton when the Lord Anderson and Glanvile were Justices of Assize a Pursivant was sent by the Commissioners to arrest the Body of a man to appear before them and in resistance of the Arrest and striving amongst them the Pursivant was killed And if this was Murder or not was doubted and this depended upon the validity of Power and authority of the Pursivant for if his authority was lawful then in killing of an Officer of Justice in execution of his Office is Murder And advisement was taken till the next Assizes and upon Conference at the next Assizes it was resolved that the Arrest was Tortius and by consequence that this was not Murder The Pursivant was a proper Officer of the High Commission Court he was sent by the Court to make this Arrest it was one of the Powers of their Commission to send for any by Pursivant c. And yet because this Power had no foundation upon the Act 1. Eliz. upon which their Commission was grounded it could not justifie the Arrest and consequently the Pursivant's Blood was upon his own Head For as every Subject ought to be and therefore is supposed to be connusant of the Law much more ought they to be who have any part in the execution of it Now any man may see that my Discourse does not descend to any such petty Matters as false Arrests though a Man's Liberty is not to be despised neither but I have honest'y and legally parsued the end of our Saviour's coming into the World which as himself witnesses was not to destroy Men's Lives but to save them Of which the Laws of the Land are likewise very tender and have taken a particular care of all those who are put upon an inevitable necessity of defending themselves against the assaults of violent or evil-disposed Persons And to conclude That Doctrine quite alters our Oath of Allegiance and gives us new Measures of Obedience whereas the old ones are these I shall be obedient to all the King's Majesty's Laws Precepts and Process proceeding from the same And then after all that the case of a Pagan Successor might not seem remote and foreign and nothing of kin to Popery I found it necessary to make a short comparison of both those Religions which though an unfinish'd Piece I will be bold to say is very like wherein Popery may see her self neither flattered nor disfigured The Church of England reserves her Faith entire for the Canonical Books of Scripture her Reverence she divides betwixt the Ancient Fathers and the first Reformers of this Church who partly were Martyrs that died for 〈◊〉 Protestant Religion and partly were 〈◊〉 that afterwards setled it as it is now 〈◊〉 How much the Fathers would have been for a Bill of Exclusion we have seen already I shall in a word or two shew you the sense of the other Every Body knows that King Edward the Sixth to prevent his 〈◊〉 Sister from succeeding and not having time to call a Parliament bequeathed his Kingdom by Will to the Lady Jane Gray which was confirmed by the Privy Council It signified nothing indeed because it could not make void an Act of Succession in Henry the Eighth's Time but by doing that nothing they shewed what they would have done if they could I need not 〈◊〉 what Bishops were concern'd nor how far they were concerned in that Business But to pass by that the Bishops in Queen Elizabeth's Time to whom under God and that Queen we owe the settlement of our Church concurred to the making of that Statute 13. Eliz. Ch. 1. which makes it High Treason in her Reign and forfeiture of Goods and Chattels ever aster in any wise to hold or 〈◊〉 That an Act of Parliament is not of sufficient Force and Validity to limit and bind the Crown of this Realm and the Descent Limitation Inheritance and Government thereof And when you see their Names you will find that very many of them were Confessors Canterbury Matt. Parker London Edwyn Sands Durham James Pilkinton Winchester Robert Horne 〈◊〉 John Scory Worcester Nicholas Bullingham Lincoln Tho. Cooper Salisbury John Jewel St. Dabids Richard Davies Rochester Edmund Guest Norwich John Parkhurst Carlisle John Best Chester John Downham Alaph Glocester Richard Cheyney Bangor Nicolas Robinson Landaff Hugh Jones And that these Bishops were active and zealous for such Acts as these and were not concluded by a majority of the other Lords appears by what they did accor ing to some this Parliament but as Sir Simon D'Ewes will have it the next Year in relation to the Queen of Scots I am not satisfied with Sir Simon 's Reason which is That there was nothing moved about the Queen of Scots in the 13th of Eliz. For Cambden says There was a Bill for making her lyable to be tryed as the Wife of a Peer of England if hereafter she offended against the Laws which the Queen hindred from passing into an Act. I should not have mentioned this but by Sir Simon 's Account we lose John Jewel who died in the Interval betwixt this and the next Parliament But still there are Worthies enough left who were excluders with a witness for they were for excluding Mary Queen of Scots the next Heir to the Crown not only from the Succession but out of the World As you may see by their Writing intituled Reasons to prove the Queen's Majesty bound in Conscience to proceed with severity in this Case of the late Queen of Scots Some of which I will here set down only to invite the Reader to peruse the whole Paper Every good Prince ought by God's Commandment to punish even with Death all such as do seek to seduce the people of God from his true Worship unto Superstition and Idolatry For that Offence God hath always most grievously punished as committed against the First Table Deut. 13. His words are these If thy Brother the Son of thy Mother or thine own Son or thy Daughter c. Here you may perceive that God willeth his
a Bill of Exclusion which they say is to the prejudice of his R. H. because we there pray That God would prosper him with all happiness both here and hereafter There is no man in the Communion of the Church of England that prayes that Prayer more heartily than I do But it would be a Curse either in the Mouth or in the Heart of any Protestant under the name of Happiness to wish him the opportunity and which is more the invincible Temptation and a kind of Necessity to extirpate the best Religion in the World That I am sure would be far from promoting his happiness in the next World and I am apt to think will contribute nothing at all to it in this He that prays that Prayer with understanding prays for his R. H's return to the Protestant Religion which would both prove an unspeakable blessing to himself and restore these three Kingdoms to be the happiest upon Earth It would be some comfort if we could but hope for such a thing But if the D. is perswaded that he has made a better choice it were very desirable but not unless it stand with his H's good likeing that he would injoy that Religion to the greatest advantage and take his fill of it at the Fountain-head which a Crowned Head at this instant does who could not enjoy it so happily at home And the rather because all Protestants are sworn not to suffer Rome to come hither For I am throughly satisfied and so may any Man else by once looking upon them that the Oath of Allegiance and Supremacy are Protestant Oaths as a great asserter of Religion and Laws now with God thought fit to term them and we shamefully and wickedly break them unless to our power we keep out Popery And the Oath of Supremacy being often called in Statutes the Oath of Obedience we are bound by virtue of our Religion of our Oath and of our Obedience which are strong Obligations to oppose the entrance of Popery into this Kingdom And I am afraid it is a vain undertaking to go about by Law to twist a Popish Interest with these Oaths when both our Religion and our sworn Obdience engage us to oppose it For in any case that can be put whether it be fit to obey Man or God and Man too judge ye Julian endeavoured to entangle the Christians and to destroy Christianity that very way There was a Law and an Ancient Law of the Empire and so great stress was laid upon it that the breach of it was look'd upon as an Offence against the Government and the Empire that every one should honour and worship the Emperor's Statues and Pictures which were set up for that end in publick Places Now he took advantage of that Law to ensnare them unawares in Heathenish Worship for he added the Figures of the Heathen Gods to his own Picture and as Gregory's words are mingled Poyson with their Meat abusing their Loyalty to the Purposes of Idolatry For this was his project as Sozomen tells us He concluded that if he could bring over the Christians to this he might the more easily attempt any thing else that he had a mind to but if he found them disobedient then to punish them without Mercy as innovating in the Roman Customs and offending against the Government and the Empire A few therefore who were also punished understood the Cheat would not worship according to custom Who they were S. Gregory tells us some of the wiser and more conscientious found out the fraud but they paid for their sagacity the pretence was that they offended against the Honour of the Emperor but the truth was they came into danger for the sake of the true King and for the sake of Religion But the multitude as they use to do from ignorance or an unthinking mind simply thought they obeyed an Old Law and more simply approached these Images But what says Gregory of this sort that obeyed the old Law Who perhaps says he may obtain pardon for their Ignorance as being hurried into Wickedness by a Wile He makes a doubt of it but he would have readily pronounced concerning their Pardon who wink hard are wilful Now if a Prince puts a Border of Popery which some say is ten times worse than a Border of Paganism about his Picture which we fain would honour and reverence and once did before we saw that unhappy addition what shall we say or what can we do In these afflicting Thoughts I had almost forgot a Matter of great Consequence and that is a passage of St. Austin which rises up against all that we have said concerning the behaviour of the Christians towards Julian and is to this effect That the Christian Souldiers served under this Infidel Emperor and where their Religion was not concern'd made Conscience of obeying him but where indeed it came to the Cause of Christ there they made as much Conscience of disobeying him Now the Reader may please to take notice that the whole Contest which I have described betwixt these Christians and Julian was purely upon the score of Religion and not from any lawless or ungovernable humour And as for these Souldiers fighting under Julian against the Persians or other common Enemies of the Empire far as sure as they were Christians they would never have drawn a Sword to destroy their fellow Christians or the Interest of Christianity and obeying the Word of Command when they received his pay it is such a low part of Honesty that any man may pretend to it If I had been there a Souldier of Fortune I should have done the same and which is more would have lost my own Life rather than have served him that slippery trick in Persia. But the Christians obeying Julian in indifferent Matters which did not concern their Religion puts me in mind of a more famous Compliance amongst themselves Every Body knows how the Church was rent in sunder by Arrianism and there might be too much stifness and rigidness on the other hand about Words for ought I know but miserably rent it was which gave Julian great advantage against the Christian Religion Now what did the Christians do Did the Orthodox go and side with Julian to revenge the Injuries which they had received from the Arrians in Constantius's Time or make use of Julian's Favour which he shewed in restoring them to crush their Brethren which differed from them No there was no seeking to him by either side only the Donatists of Africk complemented him and received some small favours from him but they were made infamous by it Honorius the Emperor posted them for it all over the Empire very many Years after and St. Austin is often teazing them for it in the next Generation For instead of that a Synod held by Athanasius and other Bishops at Alexandria determined That because the Question of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troubled
shall destroy it VVhen a Man is condemned by God and his Country in a due course of Law it is time for him to die and he ought willingly to submit to the Laws of the Land for every Man enjoys the benefit and protection of them upon those terms and Job lays down a great Rule of Equity when he asks Shall we receive Good things at the Hand of God and not likewise Evil But if a Man be illegally assaulted in the way of Violence and Assassination he may use all lawful Remedies to defend himself It is a currant Notion among the Fathers that we ought to spare our Persecutors and not suffer them to be guilty of Murder Gregory gives that as a very good reason of Marcus's flight from Arethusa And St. Chrysostom introduces David speaking after thisis manner when he fled from Saul and as the Scripture tells us had Goliah's great Sword with him and put himself into a posture of Defence It is better for me to be miserable and to suffer more hardships than that Saul should be condemned by God for the Murder of an Innocent Person And that he meant no more than only to prevent the effusion of Innocent Blood appears by the several Opportunities he had to have cut off Saul but the sense of his Duty made him abhor the least thought of it He only sought his own safety and preservation which he could not abandon without being accessary to Saul's murdering of him There is no question but it is every Man's Duty to prevent the murder of any Innocent Person and especially of himself by all the ways and means which the Laws of God and of his Country do allows and if he do not he is a kind of Felo de se and guilty of his own Murder VVe are to suffer Persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if need be as St. Peter's words are and not else Now I humbly conceive being the VVrit de Haeretico Comburendo is taken away in time and the Laws protect us in our Religion that it will be a very needless thing to go to Smithfield and there be burnt for an Heretick And so far it is fit to inform the Popish Crew for we have no apprehensions of Persecution from any other Quarter lest they should be mistaken in the good Protestant Religion of our good Church as Coleman calls it in his Declaration No doubt they would bestow more good words upon us if we would be all Passive Protestants for then the fewer active Papists would serve to dispatch us But most men are satisfied that Archbishop Abbot's Doctrine was much more the good Protestant Religion of our good Church than Dr. Sibthorp's and that Dr. Manwaring was Orthodox when he Recanted but by no means when he preached his Pulpit Law For that name the Great and Loyal Lord Faulkland long before the War broke out was pleased to bestow upon such mischievous flattery which he then complained had almost ruined the Nation and it can never be good for any thing else in any Age. And yet the Arbitrary Doctrine of those Times did not bring any great terror along with it it was then but a Rake and served only to scrape up a little paltry Passive Money from the Subject but now it is become a Murdering piece loaden with no body knows how many Bullets And that the Patrons of it may not complain that it is an exploded Doctrine as if Men only hooted at it but could not answer it I shall stay to speak a little more to it 'T is true this Doctrine cannot discover its malignity under his Majesty's Gracious Reign which God prolong and prosper who has been pleased to give the Nation the security of his Coronation Oath which we know all Protestant Princes value and look upon as Sacred and likewise of many Gracious Promises that He will govern according to Law But in case we should be so sharply punished for our Sins as to fall under a Popish Successor then this Bloody Doctrine will have the opportunity to shew it self in its own Colours and we may then see and it may be feel the sting of it For first I suppose these Men will allow a Popish Successor when he is in possession to be a Lawful Magistrate because according to them it is not lawful no not for the King and Parliament to exclude him 2. I suppose that this Lawful Magistrate will persecute Protestants for by so doing he does God and the Church good Service he merits Heaven he cannot better testifie the truth and reality of his Conversion Nay if he does not persecute Hereticks with Fire and Sword he lies at the Pope's Mercy to have his Kingdom taken from him and further he is in danger to be so served as the two Henries of France were However because some Persons are so happy as to believe that he will not persecute no he will protect the Church of England as it is now established by Law and be a Mighty Defender of the Faith I shall be contented with what every Body must grant that he may persecute that the thing is possible 3. In this case all Protestants cannot fly they will not be all in travelling case and if they were the Ports may be 〈◊〉 the Writ ne exeas Regnum may be serv'd upon them and besides many may be persuaded that they ought not to fly and leave their Native Country naked and defenceless and expose it to a Conquest they may likewise believe it a thing of very ill Consequence perdere Patriam which no Man in England is bound to do 4. Now we are taught in this Case That if Men do not over-run their Country there is nothing but Death or Damnation at home or as it is in their own words Neither doth the Gospel prescribe any Remedy but flight against the Persecutions of the lawful Magistrate allowing of no other mean when we cannot escape betwixt denying and dying for the Faith What the Gospel prescribes is one thing what it allows is another there are ten thousand things allowed by the Gospel not one of which is prescribed by it inditements Appeals suing for Tythes in a word all humane Constitutions which are not morally Evil. But it seems the Gospel does not so much as allow any mean when we cannot escape by flight betwixt denying and dying for the Faith As for denying the Faith that is down-right Destruction both of Body and Soul and therefore is not to be thought of as being the far greater extremity of the two And so welcome Death But by what Law must we die Not by any Law of God surely for being of that Religion which he approves and would have all the World to embrace and to hold fast to the end Nor by the Laws of our Country where Protestancy is so far from being Criminal that it is Death to desert it and to turn Papist By what Law then By none that I know of but Parasites
Years And in the same Paragraph we have a fuller description of the State of all Christendom before the Reformation So that Laity and Cleray Learned and Unlearned all Ages Seas and degrees of Men Women and Children of whole Christendom an 〈◊〉 and most 〈◊〉 thing to think have been at once 〈◊〉 in abominable Idolatry of all other 〈◊〉 most detested of God and most damnable to 〈◊〉 and that by the space of eight hundred Years and more And in another place after a description of their Men Saints which look'd like Princes of Persia Land and the Idols of their Women Saints which might have been taken for nice and well-trimmed 〈◊〉 you have these words And because the whole Pageant must be throughly plaid it is not enough thus to deck Idols but at the last come in the Priests themselves likewise decked with Gold and Pearl that they may be meet Servants for such Lords and Ladies and fit worshippers of such Gods and Goddesses And with a solemn pace they pass forth before these Golden Puppets and fall down to the Ground on their Marrow Bones before these honourable Idols c. And elsewhere you have a large Discourse shewing That their 〈◊〉 and Ceremonies in honouring and worshipping of the Images or Saints be all one with the 〈◊〉 which the 〈◊〉 Idolaters used in honouring their Idols In Pilgrimages to 〈◊〉 Images which had more Holiness and Vertue in them than others In their Candle-Religion turning Incense offering up Gold to Images hanging up Crouches Chains and Ships Legs Arms and whole Men and Women of War before Images as though by them or Saints as they say they were delivered from Lameness Sickenss Captvity or Shipwrack In spreading abroad after the Example of the Gentiles Idolaters lying and feigned Miracles of Images Such an Image was sent from Heaven like the Palladium or Diana of the Ephesians Such an Image was brought by Angels Such an one came it self far from the East to the West as Dame Fortune fled to Rome Some Images though they were hard and stony yet for tender-heart and pity 〈◊〉 Some spake more 〈◊〉 than ever did Balaam's Al 's who had Life and Breath in him Such a Criple came and saluted this Saint of Dke and by and by he was made whole and lie here hangeth his Crouch Such an one in a Tempest vowed to Saint Christopher and scaped and behold 〈◊〉 is his Ship of War Such an one by Saint Leonard's help brake out of Prison and see where his 〈◊〉 hang. And 〈◊〉 thousands more Miracles by like or more shameless Lies were reported And to conclude The Papists serve themselves of those very ercuses which the Devil heretofore put into the Mouths of the Gentiles to palsiate their Idolatry So that by making use of the same Pretences and Answers it is plain that they be all one with the Gentiles Idolaters These things hitherto are spoken in reference to the worshipping of Images and then as to their worshipping the Host the Rubrick after the Communion declares that it is Idolatry to be 〈◊〉 of all faithful Christians Which has been always the Doctrine of our Church notwithstanding the ignorant Cavils of some men as appears by the Homilies where this Doctrine was never discontinued The Papists ignorance of the Sacrament is affirmed to have been the cause of the ruine of God's Religion the cause of gross Idolatry and of mummish 〈◊〉 Their worshipping and falling down before every cross piece of Timber which is but an Image of our Saviour's Cross must needs be rank Idolatry when in St. Ambrose judgement to have worshipped the Cross to self which was 〈◊〉 with our Saviour Christ s own precious Blood had been an hearthentsh Error and 〈◊〉 of the Worked In a word 〈◊〉 is so interwoven with their Religion that the Homily very justly brands them with the Name of the Idolatrous Church So much for the Doct of the Church of England which I hope will not seem strange or new to the meanest Reader for I am sure all the people of England ought to have been instructed and perfect in it any time this hundred Years and better 2. And now I shall undertake to prove the Papists to be as blockish Idolaters as ever were in the World by irrefragable and uncontroulable authorities such as they must either own or renounce their Popery and they are their own Mass-book the Roman Catechism set out by the Decree of the Council of Trent and the Roman Pontifical And 1. I shall set down all the sorts of Idolatry which are enumerated by the Roman Catechism And then 2. prove them to be guilty of 〈◊〉 very things which they themselves acknowledge to be both Idolatry and old Heathen Idolatry In their Explication of the Second Commandment they have these words It is manifest that two ways especially as to this Precept the Majesty of God is very much injured The first is If Idols and Images are worshipped as God or if any Divinity or Vertue be believed to be in them for the sake of which they are to be worshipped or that any thing is to be desired of them or that any trust is to be put in them as was done heretofore by the Gentiles who placed their hope in Idols which the Scripture every where reproves The other is If any one endeavour to represent the form of the Divinity in any kind of Work as if it could be seen with bodily Eyes or expressed by Colours or Figures To begin with the first instance of Idolatry to worship Idols or Images as God by which if they mean worshipping an Image with a persuasion that it is God truly that is a very low dispensation which very few if any of the Heathens were under And such an imputation as this they always look'd upon as an horrid slander upon their Religion If any Papist had charged the Heathens with it in Julian's time he would have returned him this answer O thou Block-head How can we chuse but account them Stocks and Stones which the hands of men have fashioned Dost thou think that the accursed Devils lead all other men by the Nose as they do thee so as to esteem them to be Gods which are their own Workmanship Or if they mean by those words the worshipping of Images with the same honour and devotion as God himself even this the Heathens renounced Julian gives this account of the respect which they paid to Images whereby you may perceive a wide difference betwixt that and the honour which they gave to their Gods Says he Whosoever is a lover of his King or Child or Father is delighted with their several Pictures and pleased in looking upon them by the same reason he that is a lover of God is pleased and delighted in looking upon the Images of the Gods at the same time worshipping and dreading the Gods who see him but are not
Shape from which they are so often and so strictly forewarned And then as for all those awful expres 〈◊〉 of Majesty wherewith the Antient of Days is attended in Daniel which are fit to make all the World fear and tremble before him they are all left out in their Pictures His Throne was a fiery Flame and his Wheels burning Fire A fiery Stream issued and 〈◊〉 forth from before him 〈◊〉 thousands ministred to him and ten thousand times ten thousand stood before him The Judgment was sit and the Books were opened All this glorious representation of the Ancient of Days is dwindled into a solitary decrepid Old Man who is no more like Daniel's Description than a Mouse is to a mighty Monarch 3dly These Sign-Painters shew the worst Judgment that can be in chusing their Pattern out of Daniel For every Body knows that Prophetick Dreams and Visions and the Schemes of their Language and their Descriptions are more wide from the thing it self and more unlike than the harshest Metaphors that ever were in the World Flourishing Kingdoms are represented in that Book by Rams Horns and Goats Horns which would make very unintelligible Pictures of Kingdoms and would certainly require a Label to tell what they are And therefore for men to fetch the Picture of God out of such a Book where besides above two thirds of their Picture is a perfect blank is to do just like Children but not with their Innocency who rather than fail of a Baby to play withal will make it of a Clout Secondly Their other Excuse is That these are not pictures of the Divinity but only that some properties or actions attributed to God are declared by them To this I Answer 1st That not only their common people but all Papists call these the Images of God the Father of which we have an instance in the Margin of this Catechism which is as great an Authority as I cite it for where it is called Dei Patris Imago And if no body is so rude and ignorant as to think the Divinity is expressed by those Images as the Catechism says Why then is every Body so rude and ignorant as to call them by that Name For an Image of God the Father must be an Image of the Divinity or an Image of nothing for I hope he never assumed Humanity 2dly Further it is undeniably plain that the person of God the Father is declared by these Images and not any properties or Actions For would not he blazon a Picture of the Trinity very improperly and like an Heretick who should say There is the Holy Ghost and that is God the Son and the other is Eternity or infinite Wisdom So that if a Picture of our Saviour stands for his person and the Dove c. for the Holy Ghost so does this Old Man for the person of God the Father 3dly To let the 〈◊〉 have their own way I afform That the very declaring of the properties and Actions of the Deity by Images was the Idolatry of the Heathens For when they made an Image of Jupiter they did not pretend that it was the very Figure of his Divinity but declared some of his properties and Actions And to prove that these Images were instructive as the Popish are pretended to be I shall only give this Instance The same Jupiter was pictured in Crete 〈◊〉 no Ears and by the Lacedaemonians with four Ears whereas the ordinary Pictures of him had but two Now it is a Contradiction and therefore held to be an impossibility that one and the same person should have four Ears and yet but two Ears and no Ears at all When they therefore made him with two Ears they would have him look like a man and had no further meaning but when they made him with four Ears and no Ears then they declared properties And the Moral and Signification of both these seems to be much alike For when the Cretians crop'd him they declared That being King of the World it was not fit that any one should have his Ear but that they should lie open to all alike And they that gave him that large set of Ears declared That he heard all things and from all parts and quarters of the World So that when the Papists have done all when they have excused and apologized and blanched their Images of God and made the 〈◊〉 of them still they are no better than old Pagan Idols CHAP. XII Their Cruelty WHat the Prophet says of Ephraim has often come into my mind with relation to the Papists They are joyned to Idols let them alone They are infallible and incurable and if they will not hear Moses and the Prophets poor private men may do wisely to save their Breath So we would with all our Hearts but they will not let us alone Nothing will satisfie them unless they force their Idolatry upon us as the French King sells his Salt whether we have any occasion for it or any mind to it or no. These Mighty Nebuchadnezzus set up Images and all People Nations and Languages must either fall down and worship them or else be cast into a fiery Furnace This is the hard Chapter to which we are now come which is the very Sting of Popery in which I shall first shew That the Church of England has been all along sensible of the Popish Cruelty And secondly shew That the Papists herein have far exceeded the old Pagans First As for the sense of our Church The Homilies give us a large account of the Cruelty and Tyranny of many of the Popes of Rome who had not the Spirit of God but of the Dehil who not only were Cruel to the Living but persecuted dead Bodies to whom they apply our Saviour's Prediction of cruel and rabening Wolhes in Sheeps cloathing Their Image worship was maintained at the very first by the Ireason and Rebellion of Pope Gregory the Third Which Example other Bishops of Rome have continually followed and gone through withal most stoutly And afterwards we have an account of the Tragical Cruelties which were committed by the Empress Irene in maintenance of Image Worship who was the great Patrone and 〈◊〉 Captain of the Bishops of Rome whose wicked and unnatu cruelty passed Medea and Progne whose detestable 〈◊〉 〈◊〉 ministred matter to Poets to write their horrtble Tragedies Amongst other things she digged up the Body of her Father-in-Law Constantine the Fifth and commanded it to be openly burned and the Ashes to be thrown into the Sea because when he was alive he had destroyed Images and taken away the sumptuous drnaments of Churthes Which Example of hers as the constant Report goeth had like to have been put in pradice with Princes corses in our days had the Authority of the holy father continued but a little longer This is true modern Popish Cruelty and Barbarity which according to the daily improvement of it under that
infidelis Imperator c. Sozom. l. 5. c. 11. Lib. 6. c. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. in vitâ Const. l. 4. c. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Invect 1. p. 58. Socrat l. 3. c. 1. Sozom l. 5. c. 2. Greg. Naz. Invect 1. p. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 58. 59. Ibid. p. 60. Socrat. l. 3. c. 1. Theodoret. Hist. l. 3. c. 3. Greg. Ib. p. 61. Ibid. Julian Ep. 51. Sozom. l. 5. c. 2. August de Civit. l. 5. c. 21. Socrat. l. 3. c. 1. Socrat. Ib. Greg. Invect 1. p. 67 68. Ruffinus l. 1. c. 26. Invect 1 pag. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Invect 1. p. 75. Sozom. l. 5. c. 5. Theod. l. 3. c. 4. Ib. cap. 3. Sozom. l. 5. c. 5. Theod. l. 3. c. 6. Invect 1. p. 88. Greg. Invect 1. p. 90. Invect 1. p. 92. Theod. l. 3. c. 7. Invect 〈◊〉 p. 81. Theod. l. 〈◊〉 c. 7. Socrat. l. 〈◊〉 c. 12. 〈◊〉 Ep. 〈◊〉 Theod. l. 3. c. 7. Socrat. l. 3. c. 13. Invect 1. p. 86. Socrat. l. 〈◊〉 c. 13. Invect 1. p. 93 94. 〈◊〉 Euseb. vita Const. l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non fortuita 〈◊〉 〈◊〉 non repentinus 〈◊〉 favoris eventus te 〈◊〉 〈◊〉 〈◊〉 nascendo meruisti Quod 〈◊〉 〈◊〉 Decrum 〈◊〉 〈◊〉 c. Julian Orat. 3. p. 202. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. iv Con. lib. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. Hist. l. 8. cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julian Ep. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invect 1. p. 49 50. Invect 1. p. 62 63 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat like our Prince of VVales or King of the Romans Am. Marcel l. 21. ad init Vtque omnes nullo impediente ad suum favorem alliceret inhaerere cultui Christiano fingebat a quo jampridem occuliè descirerat c. progressus in eorum Ecclesiam solemniter Numine or ato discessit In. 1. p. 69. Or by his vigorous Expedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in laud. Athanasii p. 389. Invect 2. p. 132. For even Scripture not half so much abused these men themselves call Cant. This Am. Marcell expresly acknowledges in the passage just now cited Invect 1. p. 82. Julian Misopogon p. 88. Ibid. p. 89. P. 94 95. P. 95 112. Amm. Marcel l. 22. Post quae multa in se facetè dicta comperiens coactus dissimulare pro tempore Irâ sufflabatur internâ Lib. 23. Nondum irâ quam ex compellationibus probris conceper at emollit â loquebatur asperiùs se eos asserens posteà non visurum Vid. 8. Act. Concil Chalcedonensis Theod. l. 3. c. 22. Theod. l. 3. c. 18. Socrat. l. 3. c. 10. Sozom. l. 5. c. 4. Theod. l 3. c. 14. Chrysost. Hom. 40. Theod. l. 3. c. 16. Theod l. 3. c. 15. August de Civit. l. 18. c. 52. Greg. Naz. Orat 19. p. 307. Eliae Cretensis Comment in locum Theod. lib 3. cap. 9 and 10. Ruffinus lib. 1. c. 36. Theod. l. 3. c. 17. Invect 〈◊〉 〈◊〉 p. 123. Orat. 19. p. 307 308 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 〈◊〉 25. 〈◊〉 〈◊〉 〈◊〉 Theod. l. 3. c. 19. Theod. lb. c. 22. Socrat l. 3. c. 21. Theod. l. 3. c. 20. Sozom. l. 6. c. 1. Ib. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. dedicat Eccl. Hist. Invect 2. p. 134. Invect 1. p. 76. Pag. 16. Invect 2. p. 132. Chrysost. Hom. de S. Hieromartyre 〈◊〉 p. 723. In the Preface to his Catalogue of Eccles. Writers Invect 1. p. 53. Chrysost. Hom. 40. de SS Juv. Max. mox ab init Greg. Orat 10 in Caesar. p. 167. Homil. 3. cont Avaritiam Biblioth Patrum Colon p. 704. Socrat. l. 3. c. 14. Greg. Invect 1. p. 94 95. Acts 7. 5. Invect 1. p. 64. Theod. l. 3. c. 14. Hom. de SS Juvent Max. mox ab init Fragment Julian p. 540. Bracton l. 1. c. 2. Leges cùm fuerint approbatae consensu utentium Sacramento Regum confirmatae mutari non possunt nec destrui sine communi consensu consilio eorum omnium quorum consilio consensu fuerunt promulgatae Invect 1. Chrysost. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vol. 2. p. 1015. 1 Epist. 1 chap. vers 6. p. 8. P. 29. Bracton l. 1. c. 8. Lib. 2. cap. 22. Lib. 2. cap. 2. Lib. 2. cap. 24. Lib. 2. cap. 8. Lib. 3. cap. 9. P. 8. Bracton l. 4. c. 4. orat 10. p. 166. P. 29. For that is the true meaning of sitting till all Grievances are redressed and Petitions answered Greg. Invect 〈◊〉 p. 57. Eton. Invect 2. p. 100. Eton. Homil. contra Avaritiam Ann. 1 2 Phil. Mar. cap. 9. In Fox Vel. 3. p. 515. 〈◊〉 all over the Bishop's Writings Dedicat. Serm. Jan 30. 35 Article of the Church of England 2d part Hom. for Whitsun p. 213. Peril of Idolatry p. 69. p. 71. p. 54. Plunket's Tryal p. 100. Hom. Tom. 2. p. 46. Pag. 48. Ibid. p. 50. Alittle after p. 50. Pag. 〈◊〉 Pag. 53. Pag. 54. 〈◊〉 l 3. 〈◊〉 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. Perrone Replique au Roy 〈◊〉 Rom. Cuechism p. 297. p. 394. Synod Trident 〈◊〉 Eosqui asserunt 〈◊〉 esse in coelo regnantibus voce vel mente supplicare impie sentire 〈◊〉 Chron. 6. 30. Jer. 17. 9 10. Tripple 〈◊〉 p. 345. dedicated to the Nebility of England 〈◊〉 〈◊〉 in Festo omnium Sanctorum In Nativitat B. M. Litania Sancti Bonavent Tom. 6. p. 492. Ibid. Canticum instar illius Exed 15. p. 479. Exorate See Bonaventure's Life before his Works 〈◊〉 〈◊〉 Bonavent Pref. to this 〈◊〉 〈◊〉 〈◊〉 gratiâ adjutorio illius conditum compactum Canticum instarilliu Exod. 15. In Nativitate B. M. Corona B. V. p. 466. jure matris impera tuo dilectissimo Filio In Festo Annae Matris B. M. In Festo Sancti Gabrielis Hymnus instar illius qui 〈◊〉 Ambros. August In die assump B. M. In Festo Sancti Gabrielis Sung in the Council of Constance Apud Chemnitium Exam. Con. Trid. p. 610. Gen. 1634 in sequentia Missal in Visitat B.M. Eusebii Eccl. Hist. l. 8. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rem Catechis p. 204. Vid. Festum 7. dormientium 3d part Sermon per. Idol p. 56. Ibid. p. 72. 2d part p. 37. Our mighty Gods of Gold and Silver 〈◊〉 and 〈◊〉 Pag. 49. Pag. 51. Pag. 52. Pag. 53. Ibil. p. 50. Declaration after the Communion 1st 〈◊〉 Serm. 〈◊〉 he 〈◊〉 p. 199. 2d part Peril of Idolatry p. 25. In his 〈◊〉 of the Death of Theodosius the Emperor 3d part Peril of Idol p. 69 Article Ch. of England 35. Rom. Catech. p. 299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julian Fragment p. 539. Juliar Ibid. Concil Trid. Sess. 13. Rom. 〈◊〉 p. 185. Totus Christus continetur in Sacramento Christus autemest nomen Dei Hominis Epist. 49. ad Deo Gratias Pres. Quaest. 3. Greg. N z. Inv. 2. p. 127. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 14. 7. Concil Trid. Sess. 13. Canon of the Mass in Miss 〈◊〉 p. 162. b. Fox Mon. Vol. 3. p. 5. See more of this in the excellent and learned Discourse of Dr. Whitby The Absurdity and Idelatry of Host-Worship Pontificale Rom. p. 360. Rogamur te Domine c. Tum Pontifex c. Missal Sar. p. 90. a. b. 〈◊〉 〈◊〉 p. 364 384. 〈◊〉 Rom. p. 388. Missal Exaltatio Sanctae Crucis 14. Sep. Missal in Festo nominis 〈◊〉 〈◊〉 〈◊〉 p. 299. Rom. 1. 23. Psal. 106. 20. Rom. 〈◊〉 p. 300 3d part Peril Idol p. 40. Dan. 7. 9. Deut. 4. 12 15 25. Dan. 7 9 10. Rom. Catech. p. 300. Ibid. Plutarch de Iside Osiride p. 381. Et Lilius Gyraldus p. 76. Id significantes dominatorem omnium audire debere neminem sed aequè omnibus patulas offere aures Eum undique omnia audire innuentes Hosea 4. 17. 2. Part. Serm. for Whitsund p. 215 216. Second part Peril of 〈◊〉 p. 31. Ibid. p. 34. Ibid. p. 32. 28. Vol. Conc. Paris cap. 3. p. 161. 2 l part Hom. for Whitsun p. 216.