Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	worship_v	worshipper_n	5,566	5	12.1877	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13170	A ful and round ansvver to N.D. alias Robert Parsons the noddie his foolish and rude Warne-word comprised in three bookes, whereof, the first containeth a defence of Queene Elizabeths most pious and happie gouernment, by him maliciously slaundered. The second discouereth the miserable estate of papists, vnder the Popes irreligious and vnhappy tyrannie, by him weakely defended. The third, toucheth him for his vnciuill termes and behauior, and diuers other exorbitant faults and abuses, both here and elsewhere by him committed, and cleareth his vaine obiections and cauils.	Sutcliffe, Matthew, 1550?-1629.	1604 (1604)	STC 23465; ESTC S117978	279,569	402

conformed according to the prime institution Many godly Emperors and Kings haue deserued praise in going about to reforme abuses crept into the administration of sacraments before their time but none more then our late most gracious Quéene that from extreme abuses brought all to a most excellent order CHAP. IIII. Of the true worship of God established in the Church of England HOw the worship of God was corrupted among the Papists before the late reformation wrought by her Maiesties authoritie in the Church of England it wil hardly be of posteritie beléeued but that there are monuments of like corruptions yet remaining in diuers other countries and good records and memorials yet remaining of their notorious abuses in this countrie The faithfull Ministers that were yet remaining vpon the comming in of Quéene Marie wept to sée the desolation of the Church Psal 137. as the people of God caried into captiuitie when they sate by the waters of Babylon and remembred Sion They that now liue wonder at the grossenesse of popish errors For first they erred in the rule of Gods worship In vaine sayth our Sauiour Mat. 15. do they worship me teaching for doctrines the precepts of men The Apostle Colos 2. doth condemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntarie or new deuised religion or as the old Latine interpreter hath translated that word superstition For so indéede humane deuises for the seruice of God without warrant of Gods word are for the most part to be called and estéemed God in expresse tearms refuseth such deuised seruices saying Who hath required these things at your hands But the founders of popish Religion as if God had appointed vs no certaine rule for these matters haue placed the perfection of their religion in voluntarie vowes of abstinence from mariage of pretended beggerie and of other Monkish and Friarlike obseruances and such like humane traditions Bellarmine de Monachis cap. 2. saith that Monkish religion is a state of men tending to Christian perfection by the vowes of pouertie continencie and obedience But if a man should aske him who taught men to aspire to perfection in this race he will be to séeke for an answer That God requireth or approueth such seruice it will neuer be proued They do also estéeme it a high peece of Gods seruice to kéep holidayes in honor of Saints created by the Pope in fasting vpon Saints vigils in eating stock-fish coleworts to adestooles and such like toyes in praying vpon beades in often repeating Aue Maria in worshipping of stones bones and rotten ragges they know not of whom in humbling themselues before Angels and Saints and the Sacrament of the altar in saying our Ladies Psalter in ringing bels in going barefoote and woolward and whipping themselues By saying ouer the Rosarie of our Ladie onely they report that diuers miracles haue bene wrought Diuers thousands of yeares of indulgences also are graunted to the company of the Rosarie or beades of our Ladie as is recorded in a booke intitled Miracoli della santissima vergine Maria printed at Venice by Bernard Giunti anno 1587. Matters which no man would admit but fellowes made of wood coleworts and stockfish Secondly they are deceiued in the manner of Gods worship and that in thrée sorts For first their worship is almost wholy externall consisting in outward ceremonies as namely in often rehearsall of Credo or Pater noster or Aue Maria or being present at the Masse albeit they vnderstand nothing or sprinkling themselues with holy water or often crossing themselues or going to Rome or Hierusalem or lighting of candles or ringing knocking or greasing or such like But our Sauiour reprehendeth thē that come neare to God with their lippes and haue their hearts farre from him and sheweth that true worshippers shall worship him in spirit and truth Next they offend grieuously in giuing too great honor to Angels Saints stocks stones and rotten bones Hierome in his Epistle to Riparius teacheth vs otherwise Nos non dico Martyrum reliquias c. We saith he worship not or adore either reliques of Martyrs or Sunne or Moone or Angels or Archangels or Cherubim or Seraphim or any name that is named either in this world or in the world to come lest we should serue the creature rather then the Creator which is blessed for euer Saint Augustine likewise lib. de vera relig cap. 55. speaking of Angels Honoramus eos saith he charitate non seruitute nec eis templa construimus We honor them with loue and not with seruice and build no temples vnto them Epiphanius haeres 79. speaking of Angels saith directly that he would not haue Angels worshipped But Papists kisse dumbe images pray before them burne incense vnto them They teach also that seruice is due to Saints and that we are to giue latriam or diuine honour to the crosse to the crucifixe to the sacrament of the altar and the images of the persons of the holy Trinitie which they indeuour to fashion in wood mettal and colours They offend thirdly in the forme of their prayers which are found in their Missals Breuiaries and rituall bookes and which cannot be denied to be both false and blasphemous Gaude Maria virgo say they cunctas haereses sola interemisti in vniuerso mundo that is reioyce virgin Marie thou alone hast killed al haeresies in al the world What then I pray you did Christ in the meane while and what did all other Saints And againe O Maria admitte preces nostras intra sacrarium tuae exauditionis reporta nobis antidotum reconciliationis c. O Marie admit our prayers within the holy place of your hearing and bring vnto vs the triacle of reconciliation And yet they say Saints departed do not sée nor know things below but by séeing them represented in the face of God as it were in a glasse In Missall Rom. On S. Andrewes day they pray in this forme Sanctifie ô Lord these gifts dedicated vnto thee and the blessed Martyr Saturninus interceding for vs by the selfe same being pleased intend vs by our Lord c. As if the Lords bodie which is the thing meant by those gifts néeded sanctification or else as if it were conuenient that God being reconciled to vs by Christ should no otherwise intend our prayers then by the intercession of Saturninus On S. Nicholas his day they say thus Deus qui B. Nicolaum innumeris decorasti miraculis tribue quaesumus vt eius meritis precibus a Gehennae incendijs liberemur That is O God which hast adorned S. Nicholas with innumerable miracles grant we beseech thee that by his merits and prayers we may be deliuered from hell fire Which implyeth that not onely the miracles reported in S. Nicholas his legend are true but also that by his mediation we are deliuered and saued from hell In the Portesse they pray thus Tu per Thomae sanguinem c. That is Thou ô Christ by the bloud of Thomas which

Iohn Baptist and as it followeth in the common confessiō But if they did not beléeue that Angels and Saints can forgiue sinnes they would not so pray vnto them Fourthly they make their vowes to saints as appeareth by the common formes of vowes of such as enter into Religion Bellarmine also lib. 3. de cult sanctor c. 9. confesseth that vowes may be well made to saints But the scriptures teach vs that this is an honor due vnto God Pay thy vows to the most high saith the prophet Psalm 50. and Deuter. 23. when thou shalt vow a vow to the Lord thy God Finally they pray to the crosse saying Auge pijs iustitiam reisque dona veniam that is increase iustice in the godly and graunt pardon to sinners as if a stocke could encrease iustice or pardon sinners We are therefore herein to acknowledge Gods fauour and continually to praise him for his goodnes who gaue vs such a Queen as with al her heart sought to pul downe the altars and groues of Baal to root out idolatry and superstition and to restore Gods true worship In the beginning of her reigne the holy scriptures were restored to the people in their mother tongue and Gods true worship established in the Church according to that rule God was serued in spirit and truth and the seruice of the Church brought back to the auncient forme of Christs primitiue Church CHAP. V. Of the translations of Scriptures into vulgar tongues and reading them publikely in tongues vnderstood HE that doth euill hateth the light No maruel then Ioh. 3. if the Pope his crue of Masse-priests shun the scriptures their workes and doctrine being euill and the scriptures being compared to light Psalm 119. and to a candle shining in a darke place 2. Pet. 1. they would if they durst plainely prohibite scriptures as appéereth by the practise of the begging Fryers in the time of William de sanct amore who hauing brought all their fancies and traditions into one volume Doctores Paris de penc nouis temp and calling the same the eternal Gospel preached that the Gospel of Christ should cease and that their eternal Gospel should be preached and receiued to the end of the world The Pope also could hardly be enduced to condemne this blasphemous booke of the Fryers In the end I confesse he was forced for shame to abolish it yet he conceiued infinite displeasure against the Doctors of Paris and fauored the Fryers as much as he could And now albeit he hath not simply prohibited the translation of scriptures and reading them in vulgar tongues yet he hath so limited the same as in effect they are as good as prohibited For first he will not permit that scriptures translated into vulgar tongues shall be read publikely in the Church as both the Trent conuenticle and the practise of the Romish Church declareth Secondly Regulae Ind. lib. prohib Pope Pius the fourth doth simply forbid all translations of scriptures into vulgar tongues such onely except as are made by his adherents and followers which are not onely false and absurd in diuers points but also corrupted with diuers false and wicked annotations as the Rhemish annotations vpon the new testament being examined do manifestly declare Thirdly we do not find that the Papists are hastie in setting forth translations of scriptures in vulgar tongues nor can I learne that the Bible is hitherto translated into the Spanish Italian and Dutch tongue by them Fourthly they will haue no Booke-sellers sel Bibles though translated into vulgar tongues by them selues without leaue Fiftly they wil not permit any man to read Bibles so translated by themselues without leaue Sixtly they graunt leaue to none to reade scriptures in vulgar tongues albeit allowed by themselues but to such onely as they suppose to be resolued or rather drowned in the dregges of Popish errors and to lay men seldome or neuer do they grant the same I do not beleeue that Robert Parsons albeit well acquainted in Spaine and Italie can name a doosen lay men of either nation that haue licence to reade Scriptures in vulgar tongues or that had licence in England in Quéene Maries time to reade Scriptures translated into their mother tongue If he know any such he may do well to name them If he name them not his silence wil bréed suspition if it be not taken for a plaine confession Finally if any among the Papists be taken with other translations then such as themselues allow or not hauing himselfe obtained licence according to the foresaid rule he is presently taken for suspect of heresie and seuerely punished if he acquite not himselfe the better So we sée that among them it is lawfull to reade all prophane bookes if they fall not within the compasse of their prohibition and to tumble ouer the lying legends of Saints and the fabulous booke of Conformities of Saint Francis with Christ and that without leaue But Scriptures translated into vulgar tongues no man may reade without leaue Now how contrarie this course is to the word of God to the practise of Gods Church and to all reason we may easily perceiue by these particulars God would haue the words of the law not onely a continuall subiect of our talke and meditations Deut. 6. but also to be written at the entrances and doores of our houses Our Sauiour Christ preaching to the Iewes willed them to search the Scriptures But how can this be done if Scriptures be not translated into tongs which we vnderstand and if no man may reade them without leaue In the primitiue Church they were publikely read in the Syrian Egyptian Punicke other vulgar tongues By the testimonie of Bede hist Angl. lib. 1. it appeareth they were translated into the British tongue and into other vulgar tongues the mysteries of religion being made common to diuers nations by the meditation of Scriptures Lib. 2. aduers haeres cap. 46 Irenaeus speaking of all the Scriptures saith They may be heard alike of all Hierome in an Epistle to Laeta and in another to Celantia exhorteth them to reade Scriptures But how can they be heard alike if they may not be translated nor read publikely in vulgar toungs And why should it be more lawfull for Laeta and Celantia to reade Scriptures then for other men and women In his Commentaries likewise vpon the 86. Psalme he saith that Scriptures are read to all that all may vnderstand Scriptura populis omnibus legitur vt omnes intelligant But how can the common people vnderstand a strange toung Chrysostome homil 9. in Epist ad Coloss teacheth that the Apostle commandeth lay men to reade scriptures and that with great diligence The Apostle teacheth vs that the word of God is the sword of the spirit And before I haue shewed that it is light Our Sauiour saith that the word of God is food to our soule Basil homil 29. saith That the old and new Testament are the treasure of the Church

Vetus nouum Testamentum saith he thesaurus Ecclesiae In his Commentaries vpon the first Psalme he sheweth that the holy Scriptures are a storehouse for all medicines for mans soule Chrysostome Homil. in Psalm 147. saith the Scriptures are our armes and munitions in the spirituall warfare which we haue against the diuell Armae comeatus eius belli quod est inter nos diabolum sunt Scripturarum auditio Doth it not then appeare that the Papists are enemies to Christians and séeke to murther their soules that by all meanes séeke to expose them naked vnto their enemies weapons and wold willingly depriue them of medicines munitions armes and foode and leaue them in darknesse without the comfort of Scriptures For how can they vse Scriptures that vnderstand them not And how can they vnderstand them when they are read in toungs vnknowne And how can they come to reade them when there are so many difficulties in obtaining licence to haue them Séeing then at her Maiesties first entrance into her gouernement we were fréed from the thraldome and slauery of Antichrist and had the Scriptures in a tongue vnderstood restored vnto vs and read publikely and priuately without limitation or danger we are to accompt the same as a singular benefit bestowed vpon the people of England For what can be deemed more beneficiall then for the hungrie to obtaine food for naked souldiers to obtaine armes and prouisions for poore people in want to be enriched with such a treasure But saith N. D. Wardw. pag. 14. If the translator do not put downe the words of Scriptures sincerely in his vulgar translation then the simple reader that cannot discerne will take mans word for Gods word Secondly he saith that if a false sence should be gathered out of Scripture then the reader should sucke poison in stead of wholesome meate But these reasons make no more against reading Scriptures in vulgar tongues and translating them into those tongues then against reading Scriptures in the Latin and translating them into Latine For as well may the Latine Interpreter erre as he that translateth scriptures into vulgar tongues and aswell may a man draw a peruerse sence out of the Latine as out of the English If then these reasons conclude not against the Latin translation they are too weak to conclude against vulgar translations Againe if it be hurtfull to follow a corrupt translation and to gather a contrarie sence out of scriptures we are not therefore to cast away scriptures but rather to séeke for the most sincere translations and the most true sence and meaning of the holy Ghost reuealed in holy Scriptures Thirdly he alleageth these words out of the Apostle 2. Cor. 3. The letter killeth but the spirit quickneth against reading of scriptures in vulgar tongues But these words do no lesse touch them that follow the letter in the Hebrew Gréek thē in the vulgar tongs And yet Robert Parsons wil not deny but that it is lawfull to reade scriptures in Hebrew and Gréeke albeit he if it were vnlawfull would neuer be guiltie of this fault being most ignorant of these tongs Fourthly he asketh how vnlearned readers will discerne things without a guide As if lay-men because they haue teachers might not also reade the books from whence the principles of Christian doctrine are deriued This therefore séemeth to be all one as if Geometricians and other teachers of arts should debarre their schollers from reading Euclide and other authors that haue written of arts Furthermore albeit somethings without teachers cannot of rude learners be vnderstood yet all things that pertaine to faith and manners are plainely set downe in scriptures In ijs quae apertè in scripturis posita sunt inueniuntur illa omnia saith S. Augustine lib. 2. de doctr Chr. c. 9. Quae continent fidem moresque vivendi Fiftly he alleageth that the vnderstanding of Scriptures is a particular gift of God But that notwithstanding no man is forbidden to reade scriptures in Hebrew Greeke or Latine And yet if Robert Parsons vnderstand them at all he vnderstandeth them better in the vulgar English then in these tongues Furthermore albeit to vnderstand Scriptures be a peculiar gift of God yet no man is therefore to refraine from reading of scriptures but rather to reade thē diligently and to conferre with the learned and to beséech God to giue him grace to vnderstand them The which is proued by the example of the Eunuch Act. 8. who read the scriptures and threw them not away albeit he could not vnderstand all without the help of a teacher Wardw. p. 6. Sixthly he vseth the examples of Ioane Burcher a pudding wife as some suppose and qualified like his mother the Blacke-smiths wife and of Hacket William Geffrey and other heretickes In his Warne-word Encontr 1. cap. 8. he addeth George Paris Iohn More certaine Anabaptists and other heretikes and insinuateth that all these fell into heresies by reading of scriptures in vulgar languages But his collectiō is false and shamelesse and derogatorie to scriptures and contrary both to them and to fathers Our Sauior speaking of the Sadduceis Mat. 22. saith they cried for that they knew not the scriptures Erratis nescientes scripturas The Apostle talking of reading of scriptures saith they are profitable to instruct men vnto saluation and not hurtfull or the cause of any mans destruction The ignorance of scriptures saith Chrysostome ho. de Lazaro hath brought forth heresies Scripturarum ignoratio haereses poperit And againe Barathrum est scripturarum ignoratio that is the ignorance of scriptures is a bottomlesse gulfe Finally to obscure the glorie of this benefite of reading scriptures in vulgar tongues in his out-worne Warne-word Encont 1. c. 8. he saith that such as vnderstand Latin or haue licence of the Ordinary to reade scriptures in vulgar tongues haue no benefit by this generall permission of reading scriptures as if euery one that vnderstandeth Latin durst reade vulgar translations without licence or as if the Church receiued no benefite vnlesse euery particular member were partaker of that benefite This therefore is a most ridiculous conceit and likely to procéed from such an idle head Further the same might be alleaged against Latine translations And yet Robert Parsons will not deny but the Church receiueth benefite by Latine translations albeit the Greekes and such as vnderstand Hebrew and not Latin receiue no benefite by the Latine translation If then Robert Parsons meane hereafter to barke against the reading of scriptures that are commended vnto vs as light medicine food armes and things most necessary he must alleage vs better reasons then these lest he be taken for an hereticall or rather lunaticall fellow that spendeth his wit in the defence of fond senselesse and impious positions CHAP. VI. Of publike Prayers and administration of Sacraments and other parts of the Church liturgie and seruice in vulgar tongues LIkewise the Papists to take from Christians the effect and fruite of their prayers set

quae se non traderet 2. Reg. 16.1 Clement hath vtre vtra Sixtus readeth duobus vtribus Ioan. 6.65 Clement readeth qui essent non credentes Sixtus qui essent credentes And so it may appeare by diligent collation that there are notable differences throughout the whole Bible Lastly if the Latine text were more authenticall then the Hebrew or Greeke why do not our aduersaries shew that the auncient Fathers or some learned men of late time at the least haue corrected the Hebrew and Greeke according to the Latine and not rather contrariwise The fourth foundation of Romish religion is the determination of the Pope in matters of faith Sess 4. The Conuenticle of Trent teacheth that it belongeth to the holy mother the Church to iudge of the true meaning of Scriptures Now for as much as no man knoweth more certainely what is the holy mother Churches meaning then the Papists holy Father the Pope therefore they do hereof conclude that the Pope is to determine principally of the true sence and meaning of Scriptures In the Rubrike of the decrées cap. in canonicis dist 19. we find that the Popes decretals are to be reckened among canonicall Scriptures Bellarmine lib. 3. de verbo Dei cap. 3. saith that the Spirit of God he should say of the diuell is in the Pope and that he together with a Councell is chiefe Iudge in matters of controuersie of religion And in the same booke cap. 4. he holdeth that no man may recede from his iudgement or determination Stapleton in his booke of doctrinall Principles or grounds of his religion goeth about to prooue that the Popes sentence and determination is infallible And so much do these good fellowes rely vpon their holy Mothers and holy Fathers interpretation that they receiue the same without any long inquisition though neuer so foolish and contrarie to Scriptures Our Sauiour in the institution of the holy Eucharist said Take eate but they beléeue the Pope that saith Gape and gaze but take not nor eate but rather hang vp the Sacrament He said Bibite ex hoc omnes that is Drinke ye all of this but the Pope saith Drinke not all of this and they beleeue the Pope The Apostle saith It is better to marrie then to burne and that mariage is honorable among all men But the Pope doth interpret these words so as if he had said It is better to burne then to marrie and that mariage is reprochfull and vnlawfull to Priests and Papists beléeue the Pope So do they likewise in infinit false interpretations But that the Popes interpretations and sentences shold be the foundation of religion is a matter contrarie to religion and reason The Apostle Ephes 2. saith that the Church is built vpon the foundation of the Apostles and Prophets Iesus Christ being the corner stone And therefore it is said to be built vpon them because both of them preach Christ Apostolos habemus authores c. we haue the Apostles for authors of our doctrine saith Tertullian lib. de praescript aduers haeret He saith also It lyeth not in mans power to determine any thing in matters of faith of his owne head Quamuis sanctus sit aliquis post Apostolos c. Howsoeuer holy or eloquent a man be saith Hierome in Psalm 86. yet comming after the Apostles he deserueth no authenticall credit The Lord declareth in Scriptures Augustine in his second Epistle to Hierome sheweth that no mans writings are comparable to holy Scriptures And this the Canonists themselues confesse in their glosses vpon the Chapter Noli meis and Ego solis dist 9. Are not the Papists then most miserable that build their faith vpon the Popes Decretals that are contrarie to Scriptures to Fathers one to another and oftentimes void of truth wit learning religion or honestie The last foundation of Romish faith is the preaching of Masse-priests and Friars Quomodo Christus eiusque doctrina saith Stapleton Christianae religionis fundamentum est Praetat ante relect princip doctrin sic alij nunc à Christo missi eorúmue doctrina praedicatio determinatio fundamenti apud me vim locum habebunt As Christ and his doctrine is the foundation of Christian religion so others now sent of Christ and their doctrine preaching and determination shall in my opinion haue the force and place of a foundation saith he And afterward he declareth that those whom the Pope sendeth are sent by Christ and the men which he meaneth But if this be the foundation of their religion then is the same built vpon old wiues fables forged traditions lying legends philosophicall subtilties scholasticall disputes popish Decretals humane inuentions and such like principles For of thē consisteth the greatest part of these fellowes sermons as both experience diuers Friars idle Homilies which euery man may sée do plainely testifie Furthermore if these be the foundations of popish Religion then is the same built vpon man and not vpon God vpon humane deuises and not vpon the infallible word of God vpon sand and not vpon a rocke Such also as these foundations are such is the building that is weake false and erronious such is the Romish religion which the Pope and his adherents by force of armes treasons murthers empoysonments lyes glozing flatterie and all meanes possible would thrust vpon vs and such are the conclusions that are built on these foundations Finally séeing no man can be saued that buildeth his faith vpon men vpon vnwritten traditions vpon vncertaine grounds and lying reports let the Papists consider with themselues in what miserable state they stand and returne to the true faith in time lest like the foolish man in the Gospell Mat. 7. they build their house on sand and be ouerwhelmed with the fall thereof CHAP. IIII. Of diuers other blasphemous ridiculous and absurd points of popish Religion TRue Religion is most true venerable and respectiue of Gods true seruice If then popish Religion containe any vntrue or ridiculous vaine and blasphemous doctrine then is it not true or Apostolicall or Christian nor can it stand with Christian Religion séeing no man can serue God and Baal nor Dagon could stand before the arke of God But notorious it is that popish Religion containeth many blasphemous ridiculous and absurd points First concerning the flesh of our Lord and Sauior Christ Iesus they teach falsly and blasphemously and say that a mouse or dog or hog may eate the body of Christ Nay they are not ashamed to affirme that his most holy body may be cast out vpon a dunghill or into any vncleane place Prima opinio saith Alexander Hales part 4. sum q. 53. m. 2. quae dicit quod corpus Christi defertur quocunque species deferunt vt in ventrem canis vel suis vel in alia lo ca immunda videtur vera And again p. 4. sum q. 45. m. 1. si canis aut porcus deglutiat hostiam consecratam non video quare corpus Christi non

well the former reasons and examples and look into their owne danger and slippery estate For albeit now the Pope hath his hands full and cannot or dare not offer them wrong yet many occasions may be offered of falling out betwixt them and the Pope And in that case either they must confesse as we do that the Pope is a false prophet and Antichrist or else yéeld vp their Crowne at his pleasure or else defend their right without lawful title and that both against rebels and forreine enemies which will be a matter hard for them to do CHAP. IX That no King or Prince can secure his person against the attempts of traitors if he suffer any in his kingdome that teach or hold the Popes doctrine concerning the deposing and killing of Kings THis corollary or conclusion is necessarily deduced frō the doctrine of Papists concerning the Popes power in deposing of Kings and Princes For if it be lawfull for the Pope to depose a Prince frō his royall throne then is it lawfull for the Pope to command any assassin or cutthrote to murder him séeing it is not likely that a magnanimous King wil yéeld to so base a companion as the Pope nor giue vp his Crowne without force and compulsion The same is also proued by the general practise of Popes by the wordes of the Popes bulles by the doctrine of their principall followers and by diuers particular facts and attempts both of Popes and their wicked instruments and agents For first we find that those Popes that haue gone about to depose Kings haue also vsed all meanes to destroy thē to cut their throtes The which may be verified by the procéeding of Gregory the seuenth against Henry the Emperor of Paschalis and Vrban against his sonne of Alexander against Fridericke Barbarossa of Innocent the third against Philip and Otho of Gregory the ninth and Innocent the fourth against Fridericke the second of Clement the fift against Henry of Lucembourg whom he caused to be poysoned in the sacrament Of Iohn the 22. and Clement the sixth against Lewis of Bauier of Paul the third against Henrie the 8. King of England of Pius the fift Gregory the 13. and Sixtus Quintus against Quéene Elizabeth and finally of the Popes that fauored the rebellious leaguers of France against the French Kings Henry the third and fourth and diuers others For why did they raise rebellion moue warres and suborne secret traitors to attempt against the persons of Kings but that they meant to giue leaue to desperate cutthrotes to kill them Secondly the words of the Popes buls and the doctrine of their wicked agents doth notoriously manifest their leud and damnable purposes touching this point Platina in Greg. 7. Gregory the 7 doth first depriue Henry the Emperor of his Empire and forbiddeth his subiects to obey him Next he commaundeth all to accept of Rodolph as their King and to obey him But neither could he be deposed without armes nor might Rodolph be suffered to raigne during the life of the Emperour Henrie Paul the third in his seditious bull against Henry the 8. king of England commaunded the Nobles and other principall men of the countrey to oppose themselues with force and armes against him and to cast him out of his kingdome But armes are taken in hand for no other purpose then to kil such as resist and a weake conceit it is to thinke that king Henry could be thrust out of his kingdome vnlesse he were also depriued of his life That impious Pope Pius the fift also that sent Nicholas Norton to moue an insurrection against Queene Elizabeth in England and his legate Sanders to do the like in Ireland did intend no lesse then the destruction of her person if the rebels had preuailed In his bull against her he declared that he had authoritie to pull vp and to destroy and forbiddeth her subiects to obey her which could not be executed without her destruction Sixtus the 5. in his declaration anno 1588. against the same Quéene hauing at large rayled with his foule and filthy mouth against the Lords annointed exhorteth all her people to lay hands on her to arrest her and to concurre to her punishment That is also the end of that traitor Cardinall Allen his seditious exhortation to the Nobilitie and people of England and Ireland But because the Papists had no better successe an 1588. therefore they suppressed this discourse for very shame least their dealings for the destructiō of princes should be made manifest and least the mysteries of Romish Babylon should be reuealed Parsons that bastardly English renegate Parsons an abbettor of cutthrotes King-killers in his booke of succession part 1. cap. 3. alloweth the deposition of K. Iohn of King Edward the second King Richard the second King Henry the sixth and of diuers violent attempts made by subiects against their lawfull Kings Thereby it appeareth also that he approueth warres and rebellions made to depose Kings and to destroy them Nay allowing the violent death of Caesar in the Senate he seemeth directly to perswade the murder of princes which is the rather to be beléeued for that he was an agent in the printing and as his consorts the Masse-priests say in making the libell set out by Allen against Queene Elizabeth proclaiming reward to all that could lay hold vpon her nay that could kill her Now least any man should doubt of the doctrine of the infernall Iebusites in this point In verbo Tyrann Emanuel Sa in his apherismes for confessaries doth thus instruct all Masse priests Tyrannicè gubernans iustè acquisitum dominium non potest spolias sine publico iudicio lata verò sententia potest quisque fieri executor That is he that gouerneth tyrannically his state which he hath gotten iustly cannot be spoyled of it without publicke sentence of the Pope but sentence being passed euery man may execute the sentence he meaneth that he may kill the King He sayth also that the people haue power to depose the prince He doth further vnderstand the Pope to be euery Kings lawfull Iudge Is it then to be maruelled if the Masse-priests and their followers grounding themselues vpon these resolutions attempt against princes persons Iohn Ghineard one of the sect of the Iebusites did publikely acknowledge in the parliament of Paris anno 1594. that he had written these words The cruell Nero that is Henry the third was slaine by one Clement and the counterfet Monke by the hand of a true Monke Againe the heroicall act done by Iames Clement as a grace of Gods holy spirit and called by that name by our diuines the Iebusites was iustly commended by Bourgoin late prior of the Iacobins a confessor and martyr Talking of the king now raigning he wrote that he would haue him shut into a cloister and deposed But if he cannot be deposed without warre then sayth he let warre be made against him And if there be no meanes to preuaile by