4. Senten that before the Lateran councell which was near twelve hundred years after Christ transubstantiation was no article of Faith In the Romane church the innocent person whether man or woman is debarred of the benefite of marriage after divorce This was not of old as is manifest out of Fathers Councels and Decrees of the bishops of Rome Was auricular confession thought to bee of Divine authoritie and necessare for salvation when Nectarius a learned and godly bishop of Constantinople did abrogate the same which also Chrysostome his successor did reject as unnecessare The like did after him Cassianus and in these our later ages Cardinall Cajetan â— Rhenanus and Erasmus Was the lording power of prelates over Presbyters received when they could determine nothing without their consent as is certaine out of Cyprian and the fourth councell of Carthage Why are Presbyters now debarred from a definitive voice in councell which they had and enjoyed in the Christian church for many hundred years As is manifest out of many Councels as the second holden at Rome and these of Eliberis Sinuessa the fifth Toletan and that late Councel of Constans as is related by AEnaeas Sylvius in that hote contest which was between Panormitan and the Cardinal of Arels Do not this day in the Romane church Archimandritae do not the generals of religious orders to this day voice in their Councels And both of them are but Presbyters no Prelats These and many mo pretended antiquities in the Romane Church are nothing but meer novelties As to the precise periode of time when every errour did enter into the Church it is not requisite to be knowne When the Scribes and Pharisees asked Christ Iesus of unlawfull divocre pretending antiquitie for the same Christ answereth no other thing but that it was not so from the beginning It is sufficient then for us though we point not out the precise article of time when errour did creep in into the Church that it was not so from the beginning as we have demonstrate If they reply that the precise period of time is known when Arrianisme Nestorianisme and other heresies had their beginning I answere though it hold in some it will not hold in all Who can designe the precise period of time of unlawfull divorce Who can designe the precise period of time of idolatrie The Jewes against the word sacrifized upon Mountaines but who knoweth the precise time The Saducees believed neither Angel nor spirit and the beginning of this damnable doctrine is not agreed upon The Scribes and Pharisees leavened the word of God with their traditions and inventions But the originall of these errours who can tell Laicks were deprived of the cup at the communion which is a breach of Christs institution The private and solitare communion of the Priest without the people used daylie in the Romane church is contrare to the word of God practise of the Ancients and Canons of Councels and who knoweth the beginning thereof The communion was given unto new borne children before the use of reason and was universally received and approven in the dayes of Cyprian and Augustine and who knoweth the originall of the sameâ— The custome of the church of old was first to enjoine repentance and after the performance of it to give absolution But now in a preposterous order absolution is first keeped then penance imposed to be performed afterward The beginning of this change who can tell There was hereticks named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the source and fountaine from whence this heresie did spring was unknowne Shall we say that a man sick of a consumption is not diseased because we know not when his disease began The masse of errours wherewith the Romane Church is loadened is called a Mysterie of iniquitie because as a mysterie is dark they came in dâ—rkly And the good seed being sowen the ill One is said to have sowen cockle and darnell in the night Now as darnell and cockle while they are in the blade can hardly be discerned from wheat but in the fruit they are discerned of all so the errours of the Romane Church came in so maâ—ked and disguised that they were not perceived but when they came to the fruit and maturity then were they sensible to all that had eyes to see For clearing of this it is to be observed that three wayes errours have beene introduced in the Romane Church first Secretly next openly undercolour of law thirdly by force and violence Secretly invocation of Saints crosses images purgatorie the sacrifice of the masse authorizing of Apocrypâ— books and many other corrupt and erroneous doctrines these I say were brought in secretly and mystically by certaine degrees unknown at the first till they did show themselves in their owne colours when they came to the fruit and maturity Invocation of Saints had its originall from the festivall dayes dedicat to Saints first in the church of Smyrna for the commemoration of the martyrdome of Polyearpus bishop there but it did not stay at a bare commemoration of the death of the martyre and thanksgiving to God but this mysterie grew from a commemoration to publick banqueting in the annuall festivities of Saints and from publick banqueting to nomination in Church prayer from nomination to Rhetorick compellation and from that to invocation and consequentlie to idolatrie Likewise the signe of the crosse was used for a symbole of gloriation that Christians were not ashamed but did glorie in the crosse of Christ then it became impetrative as a virtuall prayer for sanctification thereafter operative for expelling of divels and diseases and from aeriall crosses they came to materiall crosse and from a relative worship of them to a terminative inferiour worship and from that to a divine worship Images was also first received as ornaments to beautifie the church thereafter as books to teach the unlearned then they became conduits only to convoy worship to the Samplate till at last they were adored Prayer for the dead is not founded upon scripture as Epiphanius against Aërius confesseth but upon tradition which often is deceatfull and ever uncertaine It was unknown to the apostles c their disciples and others succeding them who thought the souls to rest sequestrat in secret places expecting the second coming of Christ Afterward least the soule should seeme to be mortall and the Saints departed to be Gods as witnesseth Epiphanius they did broach this superstition which was advanced by a new conceit that the souls after this life did either reside in the outward porch of heaven before their entrie or if they were in heaven did not attaine at the first to the full fruition of God which made Augustine to pray for his father Patricius and others whom he affirmeth to be in the heavenly Hierusalem and if they were in the heavenlie Hierusalem why doth hee pray for them but that they might as hee thought come more speedily to
bee good and vertue to bee evill except shee would sinne against conscience Likewise in offering incense to the Saincts in generall sweareing by them praying and vowing to them which are partes of Divine worshippe Doe they not commit vile idolatrie And in worshipping of images forbidden so clearlie and frequently in Gods word whether it be with relative terminative or conterminative worship in all these they prove idolaters Further their Idolatrie doth manifest it self in worshipping Saint Christopher the three imaginarie Kings at Culen and others who never had life breath nor being as their Saint Longinus whom ignorance hath canonized transforming the speare that pierced Christs side called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Longinâ—â—s a religious Latine Saint What credit is there to be given to their forged reliquies let any man judge when the heads and bodies of Saints parcels of the crosse nailes and speares that pierced Christ have exceeded and daylie do exceed their just number and quantitie Neither are they inferiour in idolatrie to the prophane Gentiles who were aliens from the common-wealth of Israel without GOD without hope for as they had tutelarie Gods for the protection of nations cities places and Gods for averting of evils and curing of diseases as also for conferring all manner of benefites So also in the Romane church they have their tutelarie saints for nations cities places for curing of diverse diseases and conferring of benefites Finally as the Samaritans did worship that which they knew not and the Athenians did erect an altar to the unknowne GOD so also in the sacrament of the Lords body they worship and know not what they worship whether bread or the body of the LORD for seeing the change of the body of Christ dependeth upon the Priests intention as they affirme and they being uncertaine of his intention do worship and know not what they worship whether bread or the body of Christ To conclude one of their cheif schoolemen Vazquez confesseth that they have no Scripture for the worshipping of images and is further bold to say that they may worship lawfully upon ignorance the divel lurking under the crucifixe Therefore that we be not partakers of her spirituall whoordomes and idolatries and thereby receive of her plagues let us come out of Babylon As to the fift and last sin moving God to powre out the vials of his wrath upon Rome is her corrupt doctrines and heresies for shee is loaden not with one heresie only but heaps of heresies For clearing of this heresie is to be considered materially and formally A materiall heresie is an erronious doctrineâ— opposing and everting the saving grounds of religion A formall heresie when a doctine everting the saving grounds of Truth is maintained with obstinacie Materiall errours was received into the Church of Corinth when the doctrine of the resurrection of the dead was called in question The like befell the churches of Galatia when circumcision and the works of the law was thought necessare supplements to Faith to make up our justification before GOD Yet because these foresaid errours was not defended with obstinacie the maintainers were not formally hereticks But in the Romane church doctrines everting Ground trueths are defended with obstinacie and the opponents persecuted with fire and sword wherefore shee is justlie charged with heresies and that both against faith and the dueties commanded in the law as followeth It is an hereticall doctrine maintained in the church of Rome with obstinacie that the Scripture is unsufficient for salvation and is but a partiall rule of our Faith seeing according to the Divine Apostle Paul It is able to make us wise to salvation and perfect to every good work It is more hereticall then this to affirme that their church traditions which are uncertain shall equall the written Word of God given by divine inspiration There is a third hereticall doctrine that surpasseth the two former that the last resolution of our faith shall not be grounded upon Gods Word but upon the church that is according to their glosse upon the Pope who only as they misbelieve is priviledged from all errour It is an hereticall doctrine which teacheth Christ to be offered up 〈◊〉 in an unbloudie sacrifice for the expiation of sin under the bare speces of bread and wine being repugnant to the eternitie of Christs Priesthood who liveth for ever repugnant to the perfection of his sacrifice by reiteration repugnant to his Majestie who hath entered into the heavenly tabernacle in glory and is not any more Priest on earth repugnant finally to his merit which being in it self infinit is redacted to a finite worth and measure at the pleasure of every Messemunging-priest It is an hereticall and arrogant doctrine which teacheth man by the merit of condignitie to deserve life everlasting seing when we have done all we can we are unprofitable servants and when we have suffered what is possible to us these momentanie asslictions are not worthie of that infinit weight of glory layed 〈◊〉 for us in Heaven And seing the righteousnesse of the most just as David Esay and others can not stand before God it is an hereticall doctrine and preiudiciall to salvation to place our justification before God in our owne maimed inherent righteousnesse It is a Divine trueth that there is no name under Heaven to be saved but by the name of Christ Contrare to this is that heretick doctrine of the Romane church that the merits intercession and bloud of Saints and Martyres are mixed as satisfactorie for our redemption with the bloud merit and intercession of Christ The Scripture telleth us that man in his creation was made according to the image of God perfect in holinesse and righteousnesse The doctrine of the Romane church jumpeth with the heresie of Florinus which holdeth that God made the inferiour and sensuall part of mans soule with a propension and inclination to sin In the doctrine of Free-will besides the fond opinion they have in advancing immoderatly the libertie of the same they have fallen upon sundrie hereticall positions in extolling the power thereof for seeing man as saith the Apostle hath no aptitude in himself so much as to thinke a good thought and worse then that We are dead in sinnes and trespasses by nature and if worse can be yet our hearts are said to be meer stones Is it not then an heretical assertion that there is in us any active power to do good being in such a miserable condition Moreover such being our corruption that all the imaginations of our heart are altogether set upon evill and that without the holy Spirit we cannot say so much as the Lord Jesus Is it not an heretick doctrine which teacheth that man unregenerat and voide of the sanctifying Spirit may inact and produce a good morale work wherein there is no sin Further to averre not God but the will to determine it selfe
to the accepting of grace in the article of conversion is hereticall in so far as it is contradictorie to the sayings of the Apostle Who hath separate thee what hast thou that thou hast not received A likewise It is not the runner nor the witter but God that showeth mercie Lastly the Romanists prove hereticall in the cooperation of mans will with grace giving unto it not only a proper working by it selt but also the first place setting God beside the coushen in the second roome which hath a flat opposition to the Apostles words I dare not faith he speak of any thing which Christ hath not worught by mee to make the Gentiles obedient in word and deed As also that every good gift and perfect donation is from above and cometh down from the Father of lights I may joine to the roâ—mer heresies these of the Semipâ—lagians of Massilia touching conditionall predeltination and free will mentioned by Prosper and Hilarius to Augustine which are now refined by the Jesuits and goe most curient in the Romane church as best coine to be layed up in the treasurie of mans merits and rightreousnesse The meanest of these foresaids heresies against faith are of greater moment then the old heresies of the Quartodecimani c. recorded by 〈◊〉 Epiphanius and Augustine Neither have these pesâ—â—erous weeds of heresies spread their roots to the suppression of Faith but also to the destruction of the law Teach they not that divine worship is to bee given to creatures against the first Commandment images to bee worshipped against the second and dispensation with perjuries against the third Saints dayes are among them in greater estimation then the Lords day contrare to the fourth commandement they liberate children from obedience to parents and Subjects from the oath of Alleadgance to their native Princes against the fift They yoak Christian Princes in bloodie wars and persecute the Saints of GOD to death contrare to the sixt They allow incestuous marriages and tolerat stewes prohibite in the seventh they transferre Kingdomes and Empires at their arbitrement being a great injustice contrare to the eight they tolerat lies equivocations and mentall reservations prohibite in the ninth and lastly they deny concupisence to be formally sin after baptisme as if in any article of time it might be said of man that he is without all sin Since then this Romish Babylon is so fraughted with heresies let us all obey the voice of God from heaven and come out of her least being partakers of her sins we receive of her plagues If it be demanded when and how these errours came in and what was the cause that being so grosse and palpable they get such acceptance of the learned I answere that many errours and a-abuses have creept in into the Romane church even of late since the reformation began by the Valdenses As that superstitious festivitie of the forged transubstantiat bread into the body of Christ jubilees depriving the laicks of the cup erecting of images in resemblance of the blessed Trinitie schoole divinitie more Aristotelian then Scripturâ—li diverse orders of begging Monks Jesuites and others bowing at the name of Jesus and now lastly Pelagianisme doth prevaile so far in the doctrine of election conversion and freewill that GODS grace is made a subservient cause to nature and the immaculate and pure conception of the blessed Virgine without originall sin against reason and Scripture is now almost universally maintained These I say are the late cockle and dornell that have sprung up sowne by that ill One since the light of reformation so that the light of GODS word hath beene to them as the Sun to the clay to harden them more and more As to the errours before the reformation though they pretend antiquitie it shall be found that some of them were unknown to the church for many hundred years and the most ancient of them hath nothing but an humaine antiquitie which being compared with Divine antiquitie is but a meer noveltie Where was that doctrine of prayer for the dead in the dayes of Irenaeus who lived in the 180. year of God and some others about these times and long after who thought the souls to rest in subterranean places till the last Judgement Where was the antiquitie of worshipping the Crosse when Minucius Felix who flourished in the 206. year of God averreth in the person of Octavius his dialogist that Christians did neither wish nor worship crosses Where was images in the church when they were condemned in the councel holden at Eliberis And Epiphanius who lived in the 370 year of God seeing a vail haying in it the Picture of Christ or some saint as hee sayeth hung without the door of the temple of Anabletâ—a moved with an holy indignation did cut the same in twaine which doing is approven by Hierome Was the worship of Angels received in the church when the councill of Laodicea did prohibit the same and Theodoret who lived in the 430. year of God in his commentar upon the 2 Colâ—ss condemneth it likewise Doeth not Gregorie bishop of Rome about the 600 yeare of God writing to Serenus bisop of Marsilia condemne the worship of images Was the Saints worshipped in the church when Augustine who was in the 420. year of God in his book de verarelig affirmeth that they did honour the saints with charitie and with noworship And in his 22. book of the Citie of God We name the Saints saith he when wee pray but we do not pray to them Was not these books which now the Romane church accounteth to be Canonick Scripture esteemed to be Apocryph in the councell of Laodicca and by Hierome in his prologue called Galâ—atus and by the Christian church in these dayes Was the imputation of Christs righteousnesse unknowne to the Ancient church when Augustine in his Enchiridian ad Laurentium clearely averreth the same as also Bernard in the larter dayes Was the title and power of Oecumenick or universall bishop received and approved in the church of Christ when Gregorie the great did averre that whosoever did assume that style was either the Antichrist or the foreâ—unnâ—r of the Antichrist Or was the supremacie of the Pope over the church acknowledged when Polycrates with the rest of the eastern bishops did resist Victor bishop of Roâ—e The holy Martyr Cyprian did resist Stâ—phanus and Cornâ—lius both bishops of Rome And the bishops of Africk in the Milevitan councell whereat Augustine was present did inhibite all transmarine appellations to the Sea of Rome Was the doctrine of the substantiall changing of the bread in the body of Christ nothing remaining of the bread but naked accidents received and approved when Theodoret plainly affirmeth that the bread doth abide in its substance unchanged The same doeth Gelasius bishop of Rome after him Bertrame and Scotus one of their chiefe schoolemen testisyeth lib.
the full injoyment of God But the foolish braine of man evanishing in fond speculations did conceive that the souls not fully purged from sin Flitting out of the tabernacles of this mortality before they did attaine to the fruition of God behooved to be purged by fire as most fit for that use Whereupon was kindled this fire of Purgatory to wast and consume the moyens of the simple and credulous and warme the kitchines of the Romane church And it is to be observed that this errour was not universally received for the Greek church to this day reject and condemne the same As to altars Bellarmine confesseth that there is no mention either of Priest or altar in scripture in the dayes of the Apostles for that whereof is spoken Heb. 13. 10. is Christ our altar in heaven upon whom we offer our prayers and Minucius Felix who lived in the 300 year of God witnesseth that Christians in his time had no altars nor images And though Tertullian who lived about that same time in the Latine Church mentioneth an altar yet it is to be understood that there was then no sacrifice of the body of Christ seeing the same author against Marcion calleth the bread a figure or representative signe of the body of Christ and that kneeling at the altar recorded by him in his book intituled Of Repentance importeth no ordinare bowing to the altar but the humble gesture of a penitent which was performed sometimes at the entrie of the church without and sometimes within With altars there came in sacrifices first representative and commemorative then subjective by faith and prayer then propitiatorie and at last the offering of Christ under the naked speces of bread and wine The Canonick Scriptures dyted by Divine inspiration were first only read in the church as is evident out of Justine Martyres apologie Origen and the councell holden at Laodicea and other councels But in the latter end of the 400 year of God the reading of Apocrypha in the kirk did open a doore to the reading of homilies and they to the reading of the acts of Martyres and thereafter the fabulous legends of Saints fictitious for the most part in stead of Gods word did sound in his church and 〈◊〉 last the reading of Apocrypâ—â— and humane writs in the church made that these books called Apocrypha were esteemed Canonick and of no lesse authoritie then if they had beene dyted by the holy Ghost Whereby we may clearly perceive how dangerous it is to give way to wil-worship and humaine 〈…〉 such as faiars dayes crossing in baptisme images altars reading of Apocrypha in the church and the rest of the that Romishrubbish Neither only after this manner secretly but openly errours were obtruded and imposed upon the church under colour of law by a prevailing faction to the regrate and grief of many good Christians who did in private mourne and according to their power resist the same as in the corrupt councels the second of Nice Lateran these of Constans Florencs c. Besides this thirdly great way was made to superstition and idolatrie when the Gregorean liturgie by violence to the effusion of blood of many Saints was inforced upon the Christian world Thaâ— have I declared that the Romane antiquitie in religion is no antiquitie but noveltie as also when and how errours had their original some closely and unknown in the â—owing and spring till they came to maturitie others appearing at the first in thâ—â—r colours were opposed by the Godly which notwithstanding by a prevailing faction were established some under pretext of law others by violence It may seeme strange that the Romane religion being contrare to grace by the presumptuous merite of man contrare to peace by anxious doubtings whereby they keep the souls of men in perpetuall suspensions being also contrare to reason and sense as to maintaine a body without dimension a subject without accidents and accidents without a subject contrare to all societie by approving lying and equivocation Contrare to the light of nature dispensing with incestuous marriage Contrare to magistracie in freeing subjects from the oath of alleadgeance their native Prince and teaching further man to scourge his body kill his King and eat his God being I say such a religion it may appear strange and admirable that men of great learning and understanding Thould be addicted and devoted thereto But there be five reasons why it so falleth out first they have transformed as I said the glorie of 〈◊〉 Eternall God into the similitude of corruptible freatures and God therefore hath infatuaâ— and given them over unto a reprobate minde as he did the Gentiles for the like sin â— They are drunk with the cup of fornication of the Babylonish whoor and as men drunk are bereaved and spoiled of their iudgement and understanding so are they â— They worship images the worshippers whereof as saith the Psalmist by Gods iustice are made like 〈◊〉 of them and as the images have eyes and see 〈…〉 and heare not so are they â— Because the love of the Trueth is not in them as the Lord gave over the Jewws to strong delusions so hath God done with them in Romane church who are enemies to the word of God forbidding the reading use and exercise thereof Finally God fayeth by Esay because the Jewes did worship him after the precepts and traditions of men that their understanding should bee blinded that in hearing they should not heare and seing they should not see To this judgement the Romane church by their vaine inventions and traditions have made them selves lyable For 〈◊〉 therefore that we be not carried with the Current of errour to destruction it is expedient we beware of these fix rocks whereupon many have made shipwrack of their faith which are mentioned by the Apostle Coloss 1. chap. to wit Philosophie Traditions dead and unprofitable Ceremonies called the Rudiments of the world Wil-worship pretended humilitie and uncertaine speculations The church of Christ hath felt the wounds of all these and is still bleeding therewith crying for the help and hand of a pitifull and skilfull Physiciar The church was first wounded by Traditionarâ—s as by Papiaâ— the first of that number and others following Then by Wilworship as festivities and holy dayes to creatures and such like Moreover by humane rites and ceremonies in the sacraments especially in baptisme as crossing spitle oyle salt c. What errours were brought in by Platonicke Philosophie in the prime antiquitie by Origen and others and in the latter ages by the Romish schoolemen what be the uncertaine speculations of the hierarchie of the Angels and pretended humilitie of worshipping of angels and mediating by them dolefull experience doth testifie Therefore let us beware of these rocks and direct our course by the compasse of GODS word which is of greater authoritie by many degrees then the voice of the church not in it self only
mother of whoredomes and abominations seated upon the seven imperiall mountaines where the whoore doth â—eside eleathed in purple dyeâ—d in the bloud of the Saints having in her hand the golden cuppe of fornications making the world drunk therewith teaching and commanding doctrine of diwels forbidding the reading of the holy Scripturâ— mutilating and depraâ—ing the Sacraments muâ—â—â—ting up the worship of GOD in an unknowne language teaching for the word of GOD the vaine traditions of men approving lyes equivocations and mentall reservations allowing and dispensing with incests to lerating filthie stewer and bâ—â—â—die houses depressing grace extolling nature depâ—sing Kings and disposing of their kingdomes transformaing the glory of the incorruptible GOD into the likenesse of corruptible things worsipping images and deâ—â—ying creatures and commiting all mannâ—â— of abomi nations Come out I say from this Babylon least being partakerâ— of her siâ—â— yee recetâ—â— also of her plaguos For as there is no fellowship betweene light and darknesse God and Belial so neither betweene Babylon and Sion and whosoever doe attempt any reconciliation with Rome are factors for the Man of Sinne and Panders for the whoore of Babylon to bring us back to her breasts and bosome againe We of this nation are greatly obliedged to God who as he hath given to us to be ever free and unconquered to this day so did he honourus with the first Christian Kings for that which is reported of Lucius with nevernce of the Authors seemeth fabulos that a tributarie Kings living under persecuting Emperours durst publickly avow the Christian faith and more also to be so daring as to change the twentie five chief Pagan Priesthoods of South Britinie and three Archpreisthoods London then being on of the three into twentie five bishopricks and three archbishopriocks which had beene more then to disclaime any subjection to the Romane Empire I say therefore that as God honoured this nation with the first Christian kings as witnesseth Tertullian and Abbas Clunicensis ad Bernardum so also in the latter dayes with the most pure and perfect Reformation that we did not only concure with other reformed Churches to burne the flesh of the whoore but to hate her spotted garments Our duety therefore is to be thankfull to God for his great mercie and not to looke backe againe to Babel and when any is coming out of Babel as to Day this straying Sheep now returneth to Christs sheepfold to rejoice as that Sheepheard when the lost sheep was brought home and as the Father at the returning of his prodigall son and as the Angels of Heven rejoice at the Conversion of sinners so let Us this Day rejoice at the conversion of this sinner and therefore rendering glorie unto God the Father Son and holy Ghost We close this present Exhortation giving place unto this Convert by his publick confession in all your presence to glorifie GOD who hath brought him out of Babylon to Sion where I pray God he may continue till he see the Lord in that heavely Sion and enjoy Him in whose presence is the fulnesse of joy for ever and ever Amen FINIS Genes 4. 14. Genes 19. 2 Euseb lib. 3. cap. 5 A Command to come out of Babel Our departure from the church of Rome Why Jesus Christ made not secession from the Iewish â—ynagogue Free election perseverance of the Saints Ioh. 13. 1 Heb. 9. 24 Eph. 1. 13 Math. 24. 4 Rom. 11. 29 Rom. 8. 30 1 Pet. 5. 7 1 Cor. 13. 8 1 Ioh. 3. 9 Ioh. 10. 28 Gen. 12. 1 1 King 17. 8 2 King 5. 9 Mat. 9. 9 Act. 9. 3 Rome is Babylon Egypt and Sodome Revel 11. 8. Ioan. de la Casa arch bishoâ— of Beneventanum Chron. 19 19. Bernar. de Consid lib. 2. What it is to come out of Babylon The true church in Babylon but not of Babylon Three sort of beleevers in Babylon Roderic Archiep. Tolet. lib. 6. cap. 25. Beda de reb gest Angl. lib. 2. Melchior Haiminsfild Goldast lib. Imperial Decret Author vitae Hen. 4. Aventin lib. 5. Anâ—â—l Boior How an adulterous kirk may beget children to GOD. Matth. 16. 5. and 23. 2 3. Gods children know his voice John 10. 3. Reasons wherefore wee would come out of â—abel The sins of Babylon wherefore shee is destroyed Math. Paris Hist Valdeni Babylons Pride Crueltie of the church of Rome Persecution against the Christian Church The Romiâ— persecution exceedeth all the former The deceit and craft of the Romiâ—h kirk Deceit to catch the moyens of men Craft to ensnair the lives of men ThuaÌ„ hist Craft to rule over the souls secrets Craft to binde the conscience Euseb hist Eccles lib. 7. cap. 24. Bed de tempor Opt. Mil. lib. 3. The idolatry of the Romane kirk What idolatrie is The sorts of idolatry Romish idolatrie in respect of the Creator Aquin 3. parte Romi hâ—idolatrie in respect of the creatures Epiphan 1. 3. heres â—9 Bonaventura his horrible idolatrie Bellarmins blasphemous speach Vazquez in 3. part Thomae tom 1. disp 110. cap. 3. his divellish idolatrie Heresies against Faith 2 Tim. 3. 15 16 17â— 2 Tim. 3. 16. Eph. 2. 20 Hebr. 7. 24. Heb. 7. 27 28. Heb. 8. 1 2 and 10. 12 Heb. 9. 12. and 10. 18 Luk 17. 10 2 Cor. 4. 1â— Psal 44. â— Act. 4. 12 Gen. 1. 27 2 Cor. 3. 5 Ephes 2. 1 Ezech. 11. 19. and 36 26. Gen. 6. 5. 1 Cor. 12. 3 1 Cor. 4. 7 Rom. 9. 16 Rom. 15. 18 Iam. 1. 17 Heresies against the whole law Romish errours abuses sinc the reformation Romish errors before the reformation Iren. in fine lib. 5. adversus heres Iustin Mar tyr l. quaest qu. 76. Tertul. coÌ„ tra Marc l. 4. aug enchir c. 41 lib. 8. Hieron tem 2. ep 60. Greg. lib. 9. ep 9. Aug. devera rel cap. 55. lib. 2. charitate non servicute Aug. Nominamus non invocamus sanâ— ctos Laodic Concil can ult â—ernard serm 2â— in Cant. â—erm 23. in Cant. Euseb 1. 5. cap. 23. Euseb 1. 7. cap. 3. Concil Mâ—ev 2. can 22. Theod dialog 2. orthou reâ—p Celas de 2. natur in Christ adverius Euty chen Cypâ— ep 6 ep 44. edit Pammel Ambros 7. cap. in Deciet Gratian. caus 32. quest 7. Soc. lib. 5 Chrys ho de poâ—nit confeâ— Renan in com Tert de poen Cassian lib 20. Collat. cap. 8. Binnius Garsius The precise period of time when many heresies did enter unknown Three wayes whereby errors wer introduced in the church 1. closely secretly Euseb lib. 4. histor Augustin lib. 4. Confes cap. 2. de civit Dei lib. 9. cap. ult A custome borrowed from Pagans look Tertul. de testimonio animae in the word Myttaea so called by Pammelius or rather Myttia by De la Cerda Bellar. de Cruce Chrysost hom 24. in 1 Corin. locum hunc appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bernard Apoc. 6. Psal 84. How pleasant arethy tabernacles c. Tres inquit esse animarum status 1. in tabernaculis 2. in atriis 3. in domo Dei i. in beatitudine coÌ„summata Aug. confes l. 9. c. 13 Bellar. de Missa l. 1. c. 17. Origen in Exod. Errours openly obtruded to the kirk Errours inforced upon the church How absurd Poperie is Five reasons why the romish doctorsare demented Esai 29. 13 14. Six rocks causing the romanists make shipwracke of their faitsi Scripture perficerule of faith Ioh. 5. 39 and 47. Luk. 16. 31 Gal. 1. â—8 2 Pet. 1. 19 Matt. 5. 43 Matth. 15. Matth. 16. 6. and 12. The destruction of Rome by degrees The rising of the Antichrist by degrees Three waies God is to destroy the Antichrist The wouÌ„d of the Apocalyptick beast ineurable Revel 12. 1. Dan. 7. 3 The antichrist not a singulare person but a lineall succession in that proud hierarchie Kings of Scotland most ancient ChristiaÌ„ kings
houre of the birth by the mercie of God and wisdome of that Prince of blessed memorie Bee wise therefore O Kings and be not inebriat with the cup of the fornications of that whoor Neither bear they rule over the lives of men but also over their soules after this life imprisoning them in Purgatorie and inlarging them when they will and in this life the deepest thought and most inward secret of their soul must be revealed unto them that if they be sinfull or inclining to sin they upon their Confession may receive pardon and except all even their most hid sins be confessed to the priest and pardoned by him they can have no mercie from God nor hope of salvation By this fond perswasion as if they dwelt in the breasts of all men and women they are made privie to their thoughts and actions and nothing is hid from them what hath beene done thought or spoken By this their fraud also and craft they dominier and beare rule over the consciences of men ascribing to themselves a power of making lawes to binde and louse the conscience at their arbitriment And least their deceit should bee knowne they have musted up the Word of God in an unknowne tongue and leade their blinded disciples whether they will And this is their craft and policie whereby they reigne over the lives moyens secrets and consciences of men But God who catcheth the craftie in their craftinesse and delivereth the upright and sincere will catch with the nets of his justice these deceitfull workers of iniquitie in Babylon Therefore come out of Babylon least being partakers of her sins yee partake of her plagues These former three vices Pride Crueltie and Craft have ever been esteemed to be badges and marks of a false and corrupt religion The Pharisees for crueltie are called by Christ murtherers for craft serpents for pride to walk in long robes to covet the first salutations in markets and first seat at tables Of these three pride is not the least and demonstrative of a false worship because that where it is God is robbed of his glory Eusebius speaking of Samosatenus an heretick mentioneth his pride and arrogancie Augustine the Monk sent from Rome to induce England to the obedience of the Romane church not daining himself to rise being saluted For his pride was esteemed of the beholders not to be sent of God Optatus Milevitanâ—â—s a learned and godly Bishop brandeth with pride Donatus that archschismatick that he was not so much called Donat bishop of Carthage as out of pride Donat of Carthage that is stylo novo lord of Carthage With this leaven of pride the doctrine of the Romane church is heeven up by their merit of condignitie works of supererogation possibilitie of fulfilling the Law with perfection of Faith and hope in this life Notwithstanding these three former are only outward characters bewraying a counterfeit religion but idolatrie and heresie are deadly diseases destroying the soul and life of Gods true worshipâ— with both these the Romish kirk is deeply infected Her idolatrie is visible to all whose eyes are not blinded For idolatrie is an idole-worship or a false worship and worship is made up of three of the estimation of the minde subjection of the will and reverend gesture of the body When these are either given to a false God or to the true God and an idole or when the true God is not worshipped truely according to the prescript of his Word the worshippers are guiltie of idolatrie with all these sorts of idolatrie the church of Rome is stained But I in a more popular manner will discover her whooredomes and idolatries both in respect of the Creator and of the creature As to God the Creator of all they show themselves vile idolaters representing GOD the Father in the similitude of an old man GOD the Son in the similitude of a lamb GOD the holy Ghost in the similitude of a dove And in so doeing they are no better but rather worse than the idolatrous Gentiles who as the Apostle sayeth did transforme the glory of the incorruptible GOD into the similitude of corruptible things as of beasts foules and creeping things wherefore the Lord gave them up to unnaturall lusts and finally to a reprobate minde And it is just with GOD so to do with the Romane church being guiltie of the like idolatrie As to the creature they are in many respects idolatrous for they worship the images of the Trinitie and crosse with a Divine worship and although some would excuse it to be a Divire accidentall analogick or râ—ductive worship yet their prime schoolemen who are canonized as Saints and followed by many attribute to them a divine proper worship And so it appeareth to be by their prayers directed unto the Crosse for grace and parâ—on in these words O crux ave spes unica auge piis justiâ—iam râ—isque da veniam that is Haile Crosse our only hope give to the godly râ—ghteousnesse and to the guiltie pardon What greater worship would they give to God then this Do they not also honour with divine worship the blessed Virgine The Heretiques called Collyridiari did offer cakes unto her and so do the Romanists this day Hath not Bonaventura transformed the Psalterie of David to the honour of the Virgine Marie changing GOD in goddesse and Lord in Lady And where it is said by David Praise the Lord by him it is praise the Ladie and for trust in the LORD trust in the Ladie And in his 35. Psalme are these words Incline the countenance of GOD upon us and compell him to have mercie upon us Sutable unto this is the Crown composed by him where this is one of his orations that is prescribed to be said O Empresse and our most kinde Ladie by the authoritie of a mother command thy most beloved Son our Lord Jesus Christ that hee would vouâ—hafe to list up our mindes from the love of all earthly things unto heavenly desires O blasphemous speaches But whose speaches are these Are they not the speaches of their doctor exalted by them to the Seraphick order of angels a place not fit for an idolater In adoring the Pope their head they are no lesse transcendent idolaters in acknowledging his power not only to dispense with the law of God but also to repeale the same as likewise in ascribing the finall and last resolution of their faith to his determination What bee their idolatrous absolute subjection to the Pope who so like to know may read it in Bellarmine his fourth book de Pont. Rom. 2. chap. where he averreth impudently That the Pope ought to bee heard with obedience whether hee erre or erre not And not only impudently but blasphemously hee affirmeth in the fifth chapter of the same book towards the end that if the Pope did erre commanding vice forbidding vertue the Church should be bound to believe vice to