1. Tim. 1. 19. Poritopistin enavagysan circa fidem naufragâ—verunt Latin Chonaei Collectiones Theologicae Cap. 16. Discourse of the Sabbath Epistle Dedicatory pag. 4. See the Answere to it * As Fâ—… à Sancta Clara in Artic. 23. makâ—… mention much glorieth of pag. 1â—… 191. 〈◊〉 9. 〈◊〉 1. 〈◊〉 10â—5 * Against all our worthy Divines as Dr. Iohn White in his way to the true Church Sect. 61. n. 4. For as much as the State of the Papacy the Pope and his Religion is Antichrist wee say all that obeyed the same are eternally damned So he See also Dr. Whitakers de Antichristo Also Dr. Downham D. Abbor D. Sharpe D. Suteliffe and others And our Homilies justar omnium call the Pope The Babylonical Beast of Rome and the Church The Kingdome of Antichrist For White l. 2. a serm 6. against Rebellion * Pag. 148. * pag. 157. Our sweetest Lady * Pag. 154. 155. This day made holy by the purification of the Mother And pag. 21. hee calls her white spotlesse soule And pag. 37 Purity it selfe And pag. 45. Her all-holy heart As pag. 130 All holy Lord. So pag. 60. Pag. 236. Lo here the new great Goddesse Diana whom the whole Pontifician world worshippeth * Here he contradicts his owne practise as pag. 247. O pardon gratious Princesse c. Dat veniam Corvis vexat censura Columbaâ— * Negotiátorem clericum ex inopi divitem ex ignobili gloriosum quasi quandam pestem fuge Hierom. ad Nepot * Reve. Schelford Morton Dr. White Dr. Pocklington * See before the â—p of London in the High-Commission threatning those that should bring Prohibitions to that Court Cum duplicantur Lateres tunc venit Moses In the Editions since 1619. Altered since 1619. * Lab. 1. Conscâ—ratio Câ—ronatio Pontificis Sect. 13. Aug. contra Peâ—â—liani Donat. epist. cap. 4. * This is one of those things objected to me in their Articles O boldnes to defend it Ionah These passages also objected to me in their Articles Without all peradventure they have dâ—… in their Articles * This also objected to me in the Article of High-Commission * As in the case of Mr. Valentine * Treatise of the Sabbath See Bispop Wrens Articles All these particulars objected against mee in their Articles * As in Oxford and elsewhere Sheâ—ford Sermon of Charity 〈◊〉 36. â—…inted by the allow ance of the Vice Chanâ—â—llorer of Cambridge even at the commencement time 〈◊〉 * This heâ— speakes of the Prelates For who but they can make new Lawes Canons * Pag. 14. Ibid p. 21. * As I was lately charged in the Articles of High Commission 〈◊〉 that my sermoni offended the more moderate bearers a As with dumbe Pictures and Images Laymens bookes in steed of Scripture Sentences b By speaing smooth things and not roughly against Popery sin c See before Franciscus a Sancta 〈◊〉 note of Cambridge Commencement d As Dr. Coosens Private Devotions with the Iesuits badge Here â—e quotes these in the margent For â—…mple The Pope not Antichrist Prayer for the Dead 〈◊〉 bus Patrum Pictures That the Church hath authority to determine Controversies in faith and to interpret the Scripture about Free will and Predestinatâ—on Vniuersall grace that all our works are not sinnes merit of good works inherent justice Faith alone doth not justify Charity 〈◊〉 to bee preferred before knowledge Traditions Commaundements possible to bee kept †A little Treatise so intituled printed 1636. * Sunday no Sabboth A Sermon printed 1636. pag. 38. ‡ Lib Can. An. 1571. Can. 19. Bellar. Concio 20 Pars Altera de Dominica Quinqnagess O qualem inquiunt Christiam Deum habent quam egregiam Legislatorem qui haec vel pracipit vel 〈◊〉 c. * All these things they doe most boldly maintaine while they Article against mee for laying these to their charge * In the High Commission not long since in a cause about a Peâ—â— in the Church * M. Leâ— Est mihi namque domi Pater est injusta Noverca Homily of the place time of prayer part 2. pag. 131. Homily of Idolatry part 1. 2. 3. Homily of the place time of prayer part 2. pag. 131. * Quae bellua ruptis cum semel effugit redded se prava Catenis * Gen. 11. 6 Quo teneam vultus mutantem Protea nodo * Aeliani variâ— historiae lib. c. 1.
for the extinguishing and remaunding to hell those damnable Heresies which then began to spring up among them by the meanes of those Seeds men Arminius and Vorstius And were not the learned Workes and Writings of those Worthies of the Reformed Churches next after the Scriptures the most fit to cope with those Heresies as being better exercised against them And doth not the King pag. 377. call that the Orthodox faith which the reformed Churches did professe and whereof Calvin Beza Zanchie Iunius and others were the planters and founders amongst them And in particular did not King Iames commend Calvin as the most judicious and sound Expositer of the Scripture Nay can any man bee so impious as to imagine King Iames should doe any act in prejudice of Calvin Zanchie Beza P. Martyr and the rest whose names and reputation Arminius himselfe laboured tooth and nayle to disgrace that so hee might advance his owne cause Did not King Iames write to the States against Arminius calling him that Enemy of God How then can any man be so injurious to the memory of that Orthodox King as to thinke hee ever intended to inhibit young Students the reading of those excellent judicious learned illustrious lights of the Church and to restraine them to the ancient Fathers and Schoole-man in whose writings though many things be good and excellent yet their workes are not without their navi or spots so as they that reade them must Margaritas è caeno legere Gather Pearles out of the mud as Virgil saith of the reading of Ennius And young Students have not the maturity of judgement to put an exact difference to make choise of the things that are excellent and to leave the refuse And 〈◊〉 the same King Iames applies that old Verse to this purpose Quo semel est imbuta recens seruabit odorem Testa diu The vessell will tast a long time after of that liquor wherewith it is first seasoned And what shall become of the little brooks if their fountaine bee corrupted So the King And wee know that the Fathers and Schoole-men being commended and presented to young men in the habits of venerable antiquity are apt to beget in them the greater reverence and credence to their writings in comparison of those that are moderne and as it were but of yesterday And therefore young Students had need rather to bee admonished not to meddle with Fathers and Schoole-men till they come to riper yeeres and bee well seasoned with the pure liquor of Trueth both immediately drunke in from the fountaines of the Scriptures and derived by those uncorrupt Conduit-pipes the Divines of the Reformed Churches An unexpert Sea-man must not adventure his vessell on the Seas without an experienced Pilot that knowes the Shelues or shallowes and Rocks least he commit ship-wrack before he be aware Againe wee know what a learned Champion King Iames was against Popery Now an injudicious Reader not being well grounded aforehand comming to read some Fathers and Schoole-men may in some passages perhaps foysted in by the false fingering of the Monks as many of the writings in the volumes of the Ancients are factious and spurious bee infected with the poyson of Popish error and Superstition before hee be aware Therefore how can wee imagine that any such Order was the Kings but rather that it proceeded from some of the Prelates about him thereby the more easily to make way for the accomplishing of their plot so long a hammering for the reinducing of Popery And to this purpose they procure another order in King Iames his name for the inhibiting of young Ministers to preach of the Doctrines of Election and Predestination and that none but Bishops Deanes shall handle those points And after that there is set forth a Declaration before the Articles of Religion in King Charles his name which though as wee noted before it was farre from his Majesties pious intention to inhibit any part of Gods truth to bee preached but the contrary heresies yet the Prelates perverted and extended it to an universall silencing and suppressing of all those saving Doctrines of Election Predestination effectuall vocation by grace assurance perseverance in opposition to the contrary Arminian heresies so as neither Prelates nor Presbyters must meddle with them Thus the Doctrines of the Gospell must be for ever husht layd a sleep Thus our Articles of Religion to which all our Ministers subscribe are hanged up upon the wal and cashered as the heathen Oracles of old Thus the Ministry of the Gospell is at once overthrowne and nothing but orations of morality must be taught the people And herein doe our Prelates follow the rule of Contâ—en the Iesuite in his Politicks who prescribes this rule of silencing Controversies as an excellent way for restoring their Roman-Catholicke Religion in the Reformed Churches For if truth and error bee both suppressed truth by and by vanisheth but errour doth by necessary consequence come instead thereof and prevaile As if a man should bee hoodwinck it for the space of 24. houres that hee should neither see the day nor the night by this meanes all is night to him Nor is this a devise of yesterday but Satan had broached it long agoe For the Centuriators observe that the Authors and Advocates of corruptions and errours procuring by their flattery and faire showes to great men an opinion of great learning and so much the greater by reason of their high Grace and dignity which makes them the more admired and being the Patrons of great mens vices therefore those errors being opposed by the Orthodox they labour to compose all Controversies with an Amnestia or silencing of all disputes and by that meanes they wickedly presume to reconcile Christ with Belial Truth with Errour a believer with an infidell So as the Emperor Anastasius being a favourer of the Arrian heresy was mooved by such counsels to bury the Controversies of the principall heads of Doctrine under an Amnestia But in vaine This counsell is not of God but of men Vnder this cloake and patronage of Amnestia doe corruptions and other plagues of the Church of God increase Let therefore all Potentates of this world learne that the most waighty Controversies of the Articles of faith cannot be abolished or quieted by Amnesties but rather let them be determined by the Word of God c. So they The like did the Arrian Bishops in a Councell at Seleucia called by Constantius an Arrian Emperor who did therein suppresse by a perpetuall Amnestia the mention of homousios and homotousios that so they might coyne a new faith and utterly extinguish that of the Councell of Nice Thus wee see the antiquity of this practise But wee have before sufficiently cleared our gratious Soveraigne from having the least intention of Suppressing any part of Gods truth by that his Declaration but only of the coÌ„trary errors although the Prelates do pervert presse it upoÌ„
Iurisdiction of Bishops jure divino as being no where found in the Scripture but the contrary sayd openly that in matters of divinity wee are not tyed to the Scriptures but to the Vniversall Catholicke Church in all ages for how said hee shall wee know the Scriptures but by the Church And therefore not without some reason doth that Iesuite in his Pamphlet printed in English 1636 intituled A Direction to bee observed by N. N. make a laudable mention of that great Prelate saying Although I ought not to dissemble but doe gladly acknowledge and deservedly publish in this occasion for a patterne to others in this Realme the care of the Chiefest Prelate in England in prohibiting the sale of Bookes tending to Socinianisme So there But what meaneth the Iesuite here by Socinianisme Hee tells us plainly pag. 16. and 17. in these words First then I say that the very Doctrine of Protestants if it be followed closely and with coherence to it selfe must of necessity induce Socinianisme This I say confidently and evidently proove by instancing in one errour which may well bee termed the Capitall and mother Heresy from which all other must follow at ease I meane their hereâ—y in affirming that the perpetually visible Church of Christ descended by a never interrupted succession fromour Saviour to this day is not infallible in all that it proposeth to bee believed as revealed truthes For if the infallibility of such a publicke Authority bee once impeached what remaines but that every man is given other to his owne wit and discourse And talke not here of holy Scripture And a little after And indeed take away the authority of Gods Church no man can bee assured that any one Booke or parsell of Scripture was written by divine inspiration or that all the contents are infallibly true which are the direct errours of Socinians So hee Where wee see what his meaning is when hee commends the chiefe Prelate as a patterne to all other in prohibiting such bookes as exalt the sole authority of holy Scripture as the onely Rule of faith Thus not unde servedly hee commends him for upholding the authority of the Church to wit of the Pope primarily and next after him the Prelates as whereon depends the authority and sence of Scripture Well But is this the way of setling the faith of Christians in the true religion Nay is it not the high ready way to unsetle all to make religion a wether-cocke to be turned this way or that way as the winde of mans unstable erronious fancy shall blow move it And for proofe hereof let us but obserue what the same Iesuite faith a little after For writing of the present state of our Church and that since this new generation of Doctors and Prelates hath Sprung up amongst us I know not from what Popish root hee saith * And to speake the trueth what learned judicious man can after unpartiall examination imbrace Protestantisme which waxeth even weary of it selfe Its Professors they especially of greatest worth learning and authority declare themselves to love temper and moderation allow of many things which some yeeres agoe were usually condemned as Superstitious and Artichristian and are at this time more unresolved where to fasten then at the infancie of their Church Thus by the way hee sheweth who they bee that are the chiefe Fathers of that new-fangle religion of Protestancy of late birth in England namely those of greatest worth learning and authority as the Prelates are counted to bee who are of that temper and moderation as they allow of many things which some yeeres agoe were usually condemned as superstitious and Antichristian But how doth the Iesuite demonstrate this Pag. Twenty two Hee saith For doe not the Protestant Churches begin to looke with another face Their walls to speake with a new language Their Preachers to use a sweeter tone Their annuall publicke Tentes in their Vniversities to bee of another style and matter Their books to appeare with titles and arguments which once would have caused a mighty scandal among the brethren Their doctrine to be altered in many things and even in those very paints for which their Progenitors for sooke the then visible Church of Christ Their 39 Articles that is the summe the Confession and almost the Greed of their Faith are patient Patient They are ambitious of some sense wherein they may seeme to bee Catholicke To alledge the necessity of wife and children in these dayes is but a weake plea for a married Minister to compasse a Benefice Fiery Calvinisme once a darling in England is at length accounted Heresy yea and little lesse then Treason Men in word and writing use willingly the once fearefull names of Priests and Altars Nay if one doe but mutter against the placing of the Altar after the old fashion for a warning hee shall be well warmed by a coale from the Altar English Protestants are now put in mind that for exposition of Scripture by canon they are bound to follow the ancient Fathers And to conclude all in one maine point The Protestant Church in England willingly professeth so small Antiquity and so weake subsistence in it selfe that they acknowledge no other visible being for many Ages but in the Church of Rome So the Iesuite Behold here now Protestant Reader what testimony a Iesuite can give of the present state of our Church and that out of his owne reading and observation and which we our selves cannot deny all which hee ascribeth to the Prelates as those whom hee indigitates for men of greatest worth learning authority who declare their Innovations as Sodome her sinnes and hide them not even our enemies now their friends being witnesses who gladly feed their infants with the pappe of our new Papisme But to returne to our particular point of Innovation concerning the rule of faith which our Prelats have turned off from the holy Scripture to the authority of the Church this is the maine upshot in Dr. Whites Treatise of the Sabbath day wherein he tyes the observation of the Lord day to that limitation which the Prelates of the Church doe or shall prescribe so also all other matters of Religion And doe they not also overthrow the Scriptures as the rule of faith in that they restraine the preaching of them to their illiberall allowance inhibiting such and such points to be medled with as before is shewed doe they not place the Communion booke as a rule of faith in all matters of Religion wherin the Arch-Bishops definitive sentence must determine as Recv ibid. p. 206. The 8th innovation or Change is in the rule of manners which rule must not be any more the word of Christ and the writings and examples of the holy Apoles wherein they followed Christ for that is counted too precise and puritanicall but our Prelates have prescribed a new rule of Christian manners to wit the example of
the Scriptures as if it ordained any thing to the contrary but to the writing or tradition of the Scripture which among the Corinthians was in the vulgar tongue Here al that heare may hisse But what saith he to the 28. Article which condemneth Transubstantiation Surely his Reconciliation heere is at a stand For hee is forced to Say that Negare Transubstantiationem divinâ— c. To deny divine Transubstantiation in this fearefull Mystery is against the verity of Faith as it is defined in the Councels of Lateran Trent It is well then Herein in the point of Transubstantiation no Reconciliation betweene us and Trent Then what hope hath he to reduce us to Rome or to re-erect his Masse in England yes he hath one hope What is that By calling here a nationall Synod Of whom Not of those whom he calls Calvinists and Puritans who are of the Orthodox party For he sayth Deponentes secundum pristinam conversationeÌ„ verterem homineÌ„ nempe Calvinisticum qui corrumpitur c. Putting off as touching the former conversation the old man to wit the Calvinisticall which is corrupted And in his Paraphrase on the 37. Article utinam denuo c. Now I would to God that by publick authority the matter for the dignity of it Puritanis non â—ntermixtis the Puritans not intermedling or intermixt might out of an affection of revnion be throughly scanned For I know the Puritans abhorre this For they fly all communion with us and abominate us as the body of Satan and Antichrist as Cassander said of some Christians This doth Franciscus apply to the Puritans whom he would have vtterly excluded from a Synod assembled to revnite Rome and England And can ye blame him Did not the Trent-Conventicle in truth though they pretended the contrarie exclude Protestants from them And did not the Protestants being invited as warily refuse to come and that by the example of Iohn Hâ—ss when they might answere the Popes counterfet invitatioÌ„ as the Fox did the sick-Lyon refusing to visit him in his deÌ„ne Quia me vestigia terrent c. No no quoth Renâ—ld for full well I see All foot-sleps towards you none towards me Now who are those Puritans he excepts against as not to be admitted to the Synod Perhaps he may find some few Puritan tantum non in Episcopatu Bishops that are for doctrine Orthodox So also many Doctors and Divines that are Orthodox these must have noe place in his Synod And why Good reason For how els will he reconcile Romes night and our English twilight together in one League if the meridian light come betwene Or how shall Romes cold and livelesse religion have fellowship with ouâ— Lukewarme Neuters and moderate men if true Christian zeale come betwene and make an interruption Away therefore with Puritans and Calvinists out of their Synod Who then Onely peaceable and indifferent men as Ely Chichester and all other well affected to Rome and above all the Arch-Prelates as to whose definitive sentence all other Divines must vaile Bonnet captivate their judgements and therein rest themselues For these or one of them with his mighty traine is able to sweepe downe the third part of the starres of heauen But this by the way for Franciscus And to this agreeth the common cry among the Factionists and Factors for Rome that wee and they differ not in Fundamentalls Yea a great Prelate in the High Commission Court said openly at the Censure of Dr. Bastwick That wee and the Church of Rome differ not in FundameÌ„talibus but onely circa Fundamentalia Though the distinction bee absurd it being all one according to the Apostle to erre in fide circa fidem For circa fidem concerning or about faith men may make ship-wracke Yet this hee spake in defence of a little Pamphlet of one Chowne which he dedicated to his Lordship wherein hee affirmeth That the Church of Rome and wee differ not in Fundamentalibus and that the Church is one over the World whereby he would conclude our Church to be one the same with that of Rome And to this purpose is that of Dr. White in his Epistle Dedicatory to the Lords Grace of Canterbury before his discourse of the Sabbath in these words But from this which is delivered I shall intreaâ—e your Grace and all other impartiall and intelligent Readers to consider the vncharitable construction of Romish adversaries who from the rising up of some Schismaticall Spirits amongst us conclude that the maine body of our Church is Schismaticall And pag. 5. ibid. Now Schismaticall heere must needs be in relation to the Church of Rome as from which Romish adversaries object wee are Schismaticall which Dr. White cleareth and calls it an vncharitable construction of Romish adversaries So as heere is a change of our very Church and a bringing of us back to a reconciliation union with the Church of Rome as from which wee have made no such Schisme as they uncharitably charge us withall And thus will come in an universall change in all our Doctrines As in the Commencement at Cambridge not long agoe was openly maintained justification by Workes And Shelfords booke will proove justification by Charity And that the Pope is not Antichrist contrary to the resolved Doctrines of our Church in our Homilies and elsewhere As Homily against wilfull rebellion part 6. The Pope is the Babilonicall Beast of Rome c. Also the Second part of the Sermon for Whit-sunday The Pope the Devill and all the Kingdome of Antichrist And in a Prayer for private Families in the Communion-Booke by publike authority Confound Satan and Antichrist c. And Shelfords Second Treatise is to beate downe true Preaching and Pulpits for hee saith hee cannot finde a Pulpit in all the Scripture How Did the old Priest never read the 8. of Nehemiah appointed to bee read for the 27. of May wherein hee might find both a Pulpit vers 4. and Preaching vers 8 I omit many more passages in that Authour of the like nature all contrary to the expresse Doctrines of our Church according to the Scriptures And yet this Booke was licenced by the Vicechancellor of Cambridge that then was Dr. Beale and published at the very Commencement whereat my selfe then was that so it might poysonall England Adde wee hereunto another Booke intitled the Female glory By Anthony Stafford printed by authority 1635. Wherein hee mightily deifies the Virgin Mary calling her The grand white immaculate Abbesse of the Snowie Nunneries of those votaries to whom hee speakes before whom hee would have them to kneele presenting the All-saving babe in her armes with due veneration Loe heere a change of our God into a Goddesse And there hee commends the Sacred Arethmitick in praying on their beades And pag. 153. hee commends Candlem as day for the Lights burning and Masse-singing taken from the Heathen guise and converted into Christian. And That which was performed
this last it saith Christ ordained the authority of the Keâ—es to excommunicate notorious sinners and to absolve them which are truly penitent They abuse this power at their owne pleasure as well in cursing the godly with Bell Booke and Candle as also in absolving the reprobate which are knowne to be unworthy of any Christian society And what can the Prelates and their Court say for theÌ„selues why that of Bernard may not be applied to them which hee spake of the Prelates in his time Quem dabis mihi de numero Episcoporum qui non plus invigilet subditorum evacuendis marsupijs quaâ— vicijs extirpandis Vbi est qui flectat iram Vbi est qui praedicet annum placabilem Domini Propterea relinquamus istos quia non sunt Pastores sed traditores imitemur illos qui viventes in carne plantâ—verunt Ecclesiam sanguine suo Successores omnes cupiunt esse imitatores pauci Whom wilt thou shew mee of all the Bishops who is not more vigilant to empty the peoples purses then to root out their vices Where is hee that seekes to appease wrath Where is hee that preacheth the acceptable yeere of the Lord Wherefore let usabandon these men because they are not Pastors but Traytors and let us imitate those who living in the flesh have planted the Church with their blood So hee I will not speake of their domesticall discipline but for the present and for brevity sake passe it over But from the beginning it was not so Hierome saith A negotiating Clerke and of poore rich of ignoble glorious fly from as from a kind of plague The 3. Change is in the worship of God which they goe about to turne inside outward placing the true worship which is in Spirit and Trueth in a Will-worship of mans devising consisting in some externall complements and gesticulations as cringing crouchings bowing or standing upright at some Scriptures more than at others also a punctuall observance in these formalities as in bowing to the name of Iesus to the Communion table or rather Altar as to the Mercy-seat as they teach in their books praying with their faces towards the East thus tying God to a fixed place standing at reading of the Gospell and the like Also reading their second service at their Altar as we touched before many the like And who so wil not worship after their new fashion their new discipline is to excommunicate them or to bring them into the High-coÌ„mission a place which they make worse theÌ„ Purgatory it selfe Al which oppression being an innovation is directly contrary to the Act of Conformity before the CoÌ„munion Booke bringing the Prelats into little lesse then a Praemunire The 4. change is in the civill govermeÌ„t which they labor to reduce transferre to Ecclesiasticall while they seeke to trample upon the Lawes of the Land step between the King his people exercising such a lawlesse tyranny over their bodies goods as also over their coÌ„sciences as is more intollerable then the Egyptian servitude of Israel under their Taskmasters in regard wherof the Prelates power over-swaying the subjects right in the free use and benefit of the Lawes the people of the Land are used rather as vassals slaves to the Prelates then as the free subjects of the King And this is the case of all England at this day the people every where groaning sighing for this their boÌ„dage their miserable vexations in the Ecclesiasticall Courts Well could they but cry mightily to the Lord and make their just complaints to his vicegerent their King as their cause requireth hee would quickly send a Moses to deliver them And so much the more should they bee sensible of this evill by how much the glory of the Kings governement over a free people according to his righteous Lawes is lamentably eclipsed his power infringed and his regall Prerogative undermined The fifth innovation is in the altering of Prayer-Bookes set foorth by publicke authority And first in the Communion Booke set forth by Parliament and commaunded to bee read without any alteration and none other they have altered Sundry things as in the Collect for the Queene and the Royall Progeny they have put out Father of thine elect and of their Seed as it were excluding the King Queene and Seed Royall out of the number of Gods Elect. Also in the Epistle for Sunday before Easter That in the name of Iesus they haue turned into At the name of Iesus that so it may make the fairer colour for their forced bowing to the name of Iesus for which there is neither Scripture nor ancient Father The second Booke is the Prayers set forth by authority of Parliament for Solemne thankesgiving for our deliverance from the Gun-powder Treason of the Papists on every Fifth of November where in stead of this passage Root out that Babilonish and Antichristian Sect which say of Ierusalem c. They in the last Edition 1635. set it downe thus Root out that Babilonish and Antichristian Sect OF THEM which say of Ierusalem c. Now whereas the words of the Originall copy doe plainely meane That all Iesuites Seminary Priests and their confederates are that Babilonish and Antichristian Sect which say of Ierusalem c. This latter Booke either restraines it to some few that are of that mind or else mentally transferres it to those Puritans that cry Downe with Babilon that is Popery which these men call Ierusalem and the true Catholike Religion Againe in the same Prayer the old copy hath these words And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the Land with Iudgement Iustice to cut off these workers of iniquity whose religion is rebellion whose faith is faction whose practise is murdering of soules and bodies and to root them out of the confines of this Kingdome c. But the new Booke hath it thus And to that end strengthen the hands of our Gratious King the Nobles and Magistrates of the Land with Iudgement and Iustice to cut off these workers of iniquity WHO TVRNE RELIGION INTO REBELLION AND FAITH INTO FACTION Thus these Innovators would not have the Popish Religion to be termed Rebellion and their faith Faction as the ancient copy plainly shewes it to bee but turne it off from the religion to some persons which turne religion into rebellion and faith into faction So as by this turning they plainly imply that the religion of Papists is the true religion and no rebellion and their faith the true faith and no faction Thus with altering of a word they have quite perverted the sence and so turned the Cat in the Pan so as the blame is quite taken off from the Church of Rome and laid upon a few who ever they bee who turne Religion into Rebellion and Faith into Faction Thus what dare not these men doe that are not afraid to alter those things which are
by authority of Parliament which it seemes they make but light account of published as Authentick Acts not to bee altered by private spirits But who they bee it 's hard for me to divine it pertaines to those to find them out of whom Salomon saith It is the honour of Kings to search out a matter Now having fallen upon this so important a passage wherein the Innovators would not have the Romish Religion to be called Rebellion or their faith Faction the like but labour all they can to wash this Blackamore white while by their index expurgatorius they purge out of all our authentick records all monuments and memorialls of this Strumpets Staines painting her haggs face with the counterfeit colours of Christs Spowse I will crave leave in this place briefely to show how truly according to the judgement of our Church grounded upon manifest and undeniable proofes the Romish or Popish Religion is here in this Booke set foorth by the Parliament called Rebellion and their faith Faction First that the Popish religion is rebellion is prooved by the universall practise of Papists both Iesuites Priests and other Recusants For whereas in 3. Iacobi cap. 4. the Oath of Supremacy is injoyned to all Papists all Iesuites and Seminary Priests refuse it and all Iesuited Papists and if any Papist doe take it hee is excommunicated for it And their reason is Because they hold and adhere to the Pope as the onely Supreme head and Soveraigne over all powers on earth this being the prime and fundamentall Article of their Creed and so consequently they hold and teach those doctrines concerning the Popes usurped power over Kings Princes in deposing them and disposing of their Kingdomes in Excommunicating them and so exposing them to the rebellion of their people as being now freed from their allegiance Secondly that the Popish religion is rebellion is prooved by their writings positions and doctrines which they professe and teach concerning the Popes usurped power and Soveraignty over all Kings and Kingdomes of the earth Here of the Reader may take a briefe and full view both in Doctor Iohn White his Defence of the way chap. 6. and in Doctor Crakenthorpe his Treatise of the Popes temporall Monarchy Cap. 1. First Dr. Iohn White in answere to the Iesuites bold challenge hath in the said place collected no lesse then 40. instances of Popish Authors who exalt the Popes power over Kings in deposing them and exposing their Persons to the danger of Rebells Traytors and Murderers commending and highly magnifying as a meritorious act the killing of Kings as of Henry the Third and Henry the Fourth of France as there is to bee seene Therefore saith hee I say still and heere write it in capitall Letters that THE CHVRCH OF ROME TEACHETH DISLOYALTY AND REBELLION AGAINST KINGS AND LEADES HER PEOPLE INTO ALL CONSPIRACIES AND TREASONS AGAINST STATES AND KINGDOMES This I shew by the Doctrine and Assertions of the chiefest Divines therein So hee Let the Reader peruse the whole chapter at large where among other remarkable things is this Passage out of Capistranus that so soone as any one King for Apostacy from the faith by judgement is denounced Excommunicate IPSO FACTO HIS SVBIECTS ARE ABSOLVED FROM HIS GOVERNMENT AND FROM THE OATH OF ALLEGIANCE So there The second Learned Author of ours is Dr. Crakenthorpe who in the fore-named place hath collected the Sentences of many Poopiâ—h Authors concerning the same point Some of them saying That Christian Kings are Dogges which must be ready at the Sheepheards hand to wit the Pope or else the Sheepheard must presently remooue them from their office This saith Becanus doth reason teach this doth the Councell of Lateran Decree And Scioppius that Reges Catholici sunt Asini cum tintinnabulis Catholik Kings are Asses with bells about their necks as being the fore-asses which leade the way to other inferiour Asses The whole Chapter is worth the reading being full fraught with such stuffe Yea the Popes owne Decretalls are full of the like arrogancies What should I speake of their Bookes of the Sacred Roman Ceremonies wherein are setdown the severall Offices which Emperors Kings Princes according to their severall rankes must performe to the Pope either at his Coronation or when he rideth in Soleme Procession in his Pontificalibus how the Emperor or some great King must lead the Popes horse and if the Pope bee carried on a Seat then foure great Princes whereof the Emperor if present must be one or some great Prince for the honor of the Saviour Iesus Christ shall cary the Seat with the Pope upon their shoulders Also which stirrop the Emperor must hold How the Elect King of Romans must implore the favour and grace of the Apostolicke Sea and offer himselfe to performe whatsoever Oathes of fidelity to the Roman Church How the Chore sings the Antiphona The Lord hath chosen him and hath exalted him above the Kings of the earth And the like By these and many more it plainly appeareth that the Popish Religion is Rebellion and that Papists are an Antichristian Sect as is expressed in the sayd Prayer Againe as their Religion is Rebellion so their faith is faction as there is added For proofe hereof I referre the Reader to Doctor Crakenthorpe Of the fifth generall Councell Chapter 13. where hee learnedly prooveth that the Church of Rome holdeth no doctrine by faith And this from the Councell of Lateran under Leo 10. wherein they layd another foundation then Christ the Popes words in steed of Gods and Antichrists insteed of Christs For before that Councell of Lateran though they believed the same heresies and errours yet it was because they thought the Scripture to bee the maine ground thereof but in this Councell they must believe all these things because the Pope hath so resolved and defined So as though the Materialls of Popery were the same yet the formality and foundation of their faith and Church was quite altered So as from hence Papists are so truly called from the Pope as the prime Head Rocke and foundation of their faith For as wee make Christ and his Word so they on the contrary make the Pope that is to say Antichrist and his word the ground and foundation of faith In regard whereof as the faith and religion is from Christ truely called Christian and they truely Christians So the faith and religion of the other is from the Pope or Antichrist truely and properly called Papisme or Antichristianisme and the Professors of it Papists or Antichristians And the ground of all this is because they hold the Popes judgement to bee Supreme and infallible and so build their faith on him as on the foundation thereof which their owne Church never did till the time of Leo the tenth It is not then the Lyon of the Tribe of Iuda but the Lyon of the Lateran Synod who is the foundation of the faith of Papists and from whom therefore they justly
tooke their name of Papists to distinguish them from true Christians which from that time they have held to this day And thus all the members of the present Roman Church doe both erre and are hereticks and which is the worst degree of heresy are Papists that is Antichristian hereticks not only holding and that in the highest degree of pertinacy those heresies which are contrary to the faith but holding them upon that foundation which quite overthroweth the faith thus and much more this learned Dr. of our Church So as here is a cleare demonstration that the faith of all Papists at this day is a Popish faction And our Homilies doe affirme So much For in the Second part of the Homily for Whit-Sunday we read thus THe true Church is an universall congregation or fellowship of Gods faithfull and Elect people built upon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe Corner-Stone And it hath alwayes three notes or markes whereby it is knowne Pure and Sound Doctrine the Sacraments ministred according to Christs holy institution and the right use of Ecclesiasticall Discipline Now if ye well compare this with the Church of Rome not as it was in the beginning but as it is presently and hath been for the space of nine hundred yeares and odd you shall well preceive the state thereof to be so far wide from the nature of the true Church that nothing can bee more For neither are they built upon the foundation of the Apostles and Prophets retaining the sound and pure doctrine of Christ Iesus neither yet doe they order the Sacraments or else the Ecclesiasticall Keyes in such sort as he did first institute ordaine them To be short look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospell the same may bee boldly and with safe conscience pronounced of the Bishops of Rome namely that they have forsaken and daily doe forsake the Commandements of God to erect and set up their owne constitutions Which thing being most true as all they which have any light of Gods Word must needs confesse wee may well conclude according to the rule of Augustine That the Bishops of Rome and their adherents are not the true Church of Christ much lesse then to be taken as chiefe heads and rulers of the same Whosoever saith hee doe dissent from the Scriptures concerning the Head although they be found in all places where the Church is appointed yet are they not in the Church a plaine place concluding against the Church of Rome Where is now the Holy Ghost which they so stoutly doe claime to themselves Where is now the Spirit of truth that will not suffer them in any wise to erre If it bee possible to bee there where the true Church is not then is it at Rome otherwise it is but a vaine bragge and nothing else Saint Paul saith if any man hath not the Spirit of Christ the same is not his And by turning the words it may bee truly said if any man bee not of Christ the same hath not the Spirit Now to discerne who are truely his and who not wee haue this rule given us that his sheepe doe alwayes heare his voice And Saint Iohn saith Hee that is of God heareth Gods voice Whereof it followeth that the Popes in not hearing Christs voice as they ought to doe but preferring their owne Decrees before the expresse Word of God doe plainly argue to the world that they are not of Christ not yet possessed with his Spirit Also their intollerable pride sheweth the same c. So and much more the Homily Wherein as it is plainely prooved that the Church of Rome is no true Church of Christ as being built upon another foundation then the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And preferring their owne Decrees before the Word of God and so consequently the Popish Faith is a meere Fiction So let our Innovators well consider whether they bee any members of the true Church of Christ that thus pleade for and take part with the church of Antichrist labouring by all meanes to bring her into favour againe with us while they audaciously presume to alter the authentick Booke set forth and commanded by Parliament for publike and solemne Thankesgiving of our great deliverance on the Fifth of November from the Popish Powder-plot as if neither their Religion were Rebellion nor their faith Faction And the Homily concludes thus TO conclude Yee shall briefely take this short lesson wheresoever ye find the spirit of arrogancy pride the spirit of envie hatred contention cruelty murder extortion witchcraft necromancy c. assure your selues that there is the spirit of the Devill and not of God albeit they pretēd outwardly to the world never so much holinesse For as the Gospel teacheth us the Spirit of Iesus is a good Spirit an holy spirit a sweet Spirit a lowly Spirit a mercifull Spirit full of charity and love full of forgivenesse and pity c. The Rule that wee must follow is this to judge them by their fruits which if they be wicked and naught then is it vnpossible that the tree of whom they proceed should be good Such were all the Popes and Prelates of Rome for the most part as doth well appeare in the Story of their lives and therefore they are worthily accounted among the number of false Prophets and false Christs which deceived the world a long while The Lord of heaven and earth defend us from their tyranny and pride that they never enter into his Vinyard againe to the disturbance of his seely poore flock but that they may bē vtterly confounded and put to flight in all parts of the world and he of his great mercy so worke in all mens hearts by the mighty power of the holy Ghost that the comfortable Gospell of his Sonne Christ may be truely preached and truely followed in all places to the beating downe of sinne death the Pope the Devill and all the Kingdome of Antichrist that like scattered dispersed sheep being at length gathered into one fold we may in the end rest together in the bosome of Abraham Isaak and Iacob there to be partakers of eternall and everlasting life through the merits and death of Iesus Christ our Saviour Amen And of the like effect is that Prayer which some of Romes factors have so altered Be thou still our mighty protector and scatter our cruell enemies which delight in blood infatuate their Counsell and root out that Babilonish and Antichristian Sect which say of Ierusalē Downe with it Downe with it even to the ground And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the land with judgement and justice to cutt off these workers of iniquity whose religion is rebellion whose faith is faction whose practise is murthering of soules bodies and to root them out of the confines limits of
vel praeter quod in Sanctis Scripturis evidenter praecipit vel dicit aliquid vel imperat tanquam falsus testis Dei aut Sacrilegus habeatur Cum ergo Subditi excommunicantur ideo quia ad maium cogi non possint tunc sententiae non est obediendum quia iuxta illud Gelasij Nec apud Deum nâ—c apud Ecclesiam ejus quemquam gravat iniqua Sententia Et Bernard de mode bene vivendi cap. 19. O spousa Christi ita obedias homini ut non offendas voluntatem Dei In malis operibus nunquam sis obediens Noli obedire in malo cui quam Potestati etiamsi poenae compellat si supplicia immineant si tormenta occurrant Melius est mortem pati quam mala jussa implere Melius est ab homine jugulari quam aeterno judicio damnari c. 1 Iohn 4. 1. Iustum tenacem Propositi virum Non Civâ—… ardor prava jubentium Non vultus instantis Tyranni Mente quatit solida Horat. Hic murus abaemus esto Nil consâ—ire sibi nulla pallesâ—cre culpa * Rom. 8. * Revel 12. 11. The Churhes of Christ. * That is Carnall nen that ove the â—orld and preferre it â—efore be aâ—… 〈◊〉 Revel 17. 13. 14. Point Decretal Greg. De Majoritate obed l. 1. tit 33. Innocent 3. Chap. 6. Soliâ—a Episcopus non debet subesse Princpibus sed praeesse Duo magna luminaria Pontificialis Regia Potestas Et quanta est inter solem Iunam differentia tanta inter Pontifices and Reges Frgo Pontificialis dignitas est quadragesies septies major rigali dignitate Gloss. ibid. Rodulph Cupers Comment ad C. Oportebat 79. distinc Art 7. n. 62. pag. 257. Papae conferens Imperium Caesari illius jura à se non abdicat cum solum exerâ—itium imperandi conferat cum directum Imperij Dominium penes Deum remaneat consequenter penes Papam And Iohan. à Capistrano de Papae Concil authoritate Page 92. Humilitatis causa Summus Pontifex motus dicit se nolle usurpare regiam dignitatem vel Imperialem authoritatem And Pag 94. Papae tanquam Christo â—lectatur omne geâ—… And Ipse excommunicare privare potest Imperaterem Ipse potest aliquem absolvere ab obligatione qua tenetur homini de plenâ—…dine potestatis quam habet * Summus Pontifex Tiara coronatur quam regnum mundi appellant tres ejus Corona Imperatoriam Regiam Sacerdotalem plenariam scilicet vniversalâ—m totius orbis autoritatem reprasentat Per Tiara Imperialis temporalis potestas per Mitram Pontificia spiritualis * Mat. 15. 5. Inviâ—ia saeculi non inventre Tyranni Majuâ— tormentum * Decret de Major Obed. Tit. 33 Innâ— 3. Illustrissâ—…o Imperators Constant. * Tertull. ad Scapulam lib. initio Christianus nullis est hostle ne dum Imperatoris quem sciens à Deo suo constitui necesse est ut ipsum diligat revertatur honoret salvum velit c. Colimus ergo Imperatorem sic quomodo nobis licet ipsi expedit ut hominem à Deo secundum quicquid est à Deo consecutum solo Deo minorem Hoc ipse volet Sic enim omnibus â—major est dum solo vero Deo minor est Itaque sacrificamus pro salute Imperatoris sed Deo nostro ipsius Sed quomodo praecipit Deus puraprece * Et Tertull. Apologet Temperans Majestatem Caesaris infra Deum magis illum commendo Deo cui soli subjicio subjicio autem cui non adaequo Non. n. Deum Imperatorem dicam vel quia mentiri nescio vel quia illum deridero non audeo vel quia nec ipse se Deum volet dici si homo sit Interest hominis Deo cedere Satis habeat appelari Imperator Grande hoc nomen est quod à Deo traditur Negat illum Imperatorem qui Deum dicit Nisi homo sit non est Imperator c. Sed quid ego amplius c. Sed quid ego amplis vs. c. * Tertul. Non scelus aliquod in cause esse sed nomen Apologet adversus gentes Point * Lavater in bunc locum Et Mercerus * Zanch. Comment in Hos. 5. 10. ‡ Gloss Ordin Qui transferunt terminos aliud praedicant quam ab Apostolâ— accepâ—â—unt Reasons * Pasai mâ—tobolai thanaâ—aphoroi A Maxime in the Politicks malista â—â—micron pholatein Arist. de Repub. lib. 5. Demosth. Oratio Contra. Timocr Apud Diog. Laërtium-Cives non minus oporiere pugnare pro legibus quam pro manibus Lavater in Pro. 22. 28. * Eu men tais oukekramenais politciais c Arist. de Repub. lib. 5. * Beati Rhenani Annot in Tertull. librum de corona militis opus erat olim multa Christianis indulgere qui plerumque jam Senes de Paganismo ad nostram Religionem convertebantur difficulter ea relinquentes quibus per omnem vitam assueverant * Vt sementem feceris ita metas Authorem repetit scelus In authorem sceler tredierunt sua Sen. Numb 16. Revel 18. 4 Prov. 30. 28. Obad. 4. Prov. 21. Math. 15. 9 Col. 2 20. 21. 22. 23. * Quis talâ—â— fando Myrme donum aut Dolopumâ—… aut duri miles Vlisseâ— Temperet à lachrymus Nâ—… 〈◊〉 Tâ—… 〈◊〉 Quis alâ—â— fandoâ—… Temperet à â—…ms See 〈◊〉 foot â—ut of the 〈◊〉 1. Kings 20. 22. Verse 23. Quan hac no succissit alta aggredâ—â—ndion est â—ia Revel 2. 14 Numb 25. 1. 2. 3. Du Plessis Of the Mass-Booke 4. cap. 6. * Anno 1215. See Plessis of the Mass Booke 1. cap. 10. 11. * De Ecclesâ—â— lib. 3. n. â—1 Tantâ—moâ—â— erat Romanum condere culâ—um * Arch-Prelate of Canterbury See Fox his Acts and Monuments Vol. 3 pag. 146. c. Print 1631. * Successores omnes cupiunt esse imitatores pauci Saith Bern. Contur Magd. 12. cap. 10. * Chrysost. See our Homilâ— for Wâ—…d day part 2. K. Iames his Workes Declaration against Vorstius p. 356. * De Praefatione ad Ecclesias ante Acta Synods * Ibid. pag. 366. * Or Quod nova testa capit inveterata sapit Contzen Politic. Câ—nturia 6. Epistola Dedicatoria Nefarie conciliare praesumunt Crescunt sub Amnestias pallio ac tutela corruptelae aliae Ecclesiae Dei Pestes Discant igitur omnes hujus mundi Potentates c. See Athanasius de Synodis Arimini and Seleuciae Epist. ad Orthodoxos Also Contur 4. cap. 9. de Synodis Selentia Acts. 20. 26. 27 28. Booke of Ordination After the Oath of the Kings Supremacy Dr. George Abbot * Epist. Apologet in fine Epist. Apologet Homil of salvation Part. 2. pag. 15. 16. 17. * Pag. 17. ibid. Article 24. Epist. Apologet in fine * See Histor. Coun. Triâ— lib. 1. * Contrary to the 19th Article The Church of Rome hath erred in matters of faith and Homily for Wâ—…t-Sunday Second part