whereas the Church of Rome will be known to be the true church by the Visibilitie Antiquitie and multitude thereof and so bee seene and pointed at with the outward eye and finger you shall finde that Visibilitie Antiquitie multitude are not the markes of the true Church but a little flocke few in number and yet of greatest Antiquitie as by these places may appeare For tell me I pray you where the Church was visible when being assembled at Ierusalem there arose agreat persecution against it insomuch as they were all dispersed and â—caâ—â—red And where or 〈◊〉 〈◊〉 the church visible when Christ was smitten and all the rest was scattered and hid and concealed themselues Doth not S. Iohn in his Reuelation expresly witnesse that the church of Christ signified there by a woman fled into a desert or wildetnesse where shee had a place prepared for her of God and where she could not for a certaine season be found of the persecutors Where was the Church in the time of Elias the propheâ— when he said They haue forsaken thy 〈◊〉 they haue destroyed thine Altar and slaâ—ne thy Prophets with the sword and I am left alone Agai 〈…〉 That vnder the raigne of Achas there was takeÌ„ patterne of a the Altar of the Idolâ—ters of D 〈…〉 sens and Vrias the high-priest remoued the Altar of the Lord. It appeareth thereby that the Priesthood was corrupted the Altar remooued consequentlye the sacrifice ceased I trust then there is no Papist so impudent to â—ay that either the true Church â—as in the Scribes Pharises or in the time of Achas Mâ—â—asses and many other Kinges of Israel so visible and populous as they would haue it But that the Church of Christ were in that small number where soâ—uer dispearsed 2. Secondly the Church of Rome holdes that Ignorance is the mother of deâ—â—tion But Christ saith Ignorance is the mother of â—rrâ—r saying you â—rre not knowing the Scriptures And Christ â—iddeth the people to search the Scripture Paul commauÌ„ded that word of God should dwell p 〈…〉 sly in the people whereby they might themselues and the Bereans examined the Scriptures 3. Thirdly the Church of Rome teacheth that the Scriptures 〈◊〉 to â—â—read and prayers to be vsed in a strange tangue Saint Paul faith He that speaketh in a strange tongue speaketh not 〈◊〉 〈◊〉 but vnto God for no man heareth him howbeit in the spirit hee speaketh secret thinges Hee that speaketh in a strange language edifieth himselfe I would that you al spake strange languages but rather that you prophecied For greater is hee that prophecieth then hee that speaketh diuers tongues except he expound it that the church may receaue edification And now bretheren if I come vnto you speaking diuers tongues what shall it profit you c. Morcouer things without life which giue a sound whether it bee Harpe or Pipe except they haue a distinction in the sound how shall it bee knowne what is piped or harped So likewise by the tongue except you vtter wordes which haue signification how shall it be vnderstood what is spokeÌ„ for you shal speak in the ayre 4. Fourthly The Church of Rome doth teach there is a Purgatorie Christ in the Gospell sheweth onely two places namely heauen and hell Christ said to the good Theefe this day shalt thou bee with me in Paradlce Christ saith verily verily I say vnto you he that heareth my wordes and beleeueth him that sent me hath eternall life and commeth not into condemnation but passeth from death to life Saint Paul saith I coâ—et to be dissolued and to be with Christ Againe for we know that when this earthly Tabernacle of ours is dissolued we haue a building of God not made with handes but eternal in the heauens Againe Blessed are the dead which die in the Lord from hence foorth they rest from their labours and their workes followe them And Saint Peter telleth the Saâ—â—tes and Children of God and assureth them of it That the end of their fayth is the Saluation of their soules 5. Fiftly The Church of Roâ—e teacheth that since the fall of Adam man hath free-will whereas God saith After that time that the imaginations of mens heartes are onely euill eâ—erâ—e day Christ saith No man câ—n come vnto me except the Father draw him Againe Conuert thou me and I shall be coâ—â—erted Also There is not one that dooth good 〈◊〉 not one Againe without faith it is impossible to please God And againe whatsoeuer is not of faith is sinne Also except men be ingrafted into him they can bring foorth no fruites c. 6. Sixtly the Church of Rome deliuereth the Sacrament 〈◊〉 in one kind namely bread Christ saith Drink ye all of this Cup. Paul saith Let a man examine himselfe and so let him â—ate of this bread and drinke of this Cup. 7. Seauenthly The Church of Rome holdeth Transubstantiation in the Sacrament and this they would seeme to ground vpon these wordes This is my bodie which they wil haue to be expounded liberally But why then doe they not expound the wordes of Christ literally also concerning the cupp For the Text saith in the 27. and 28. verses that he tooke the Cup and said this is my blood I am sure they wil not say that the Cup was the blood of Christ as the wordes bee but they will graunt a signe in those wordes namely that by the Cup is meant the wine in it If then they will admitte a figure in this why may there not be a figure in the other namely this is my body should be vnderstood thus This bread is a figure of my body which was broken for you circumcision was called the Lordes couenant when indeed it was not the couenant So likewise the Pascall Lamb is called the Passouer when indeed it was but a signe of the Passouer Christ saith Doe this in remembrance of mee And Saint Paul saith plainelye and expresly that the communicants doe eate bread and therefore it remaineth breade after the wordes of consecration For if it were transubstantiated into the bodye of Christ then were there no Breade to eate but the bodye of Christ is the thing that should be eaten But none doe eate the verye bodye of Christ For if euerie Communicant did eate the verie bodie of Christ nturally câ—rnally really as they â—â—ossely suppoâ—â— Christ should haue a number of bodies â—esides if C 〈…〉 gaue his body to be eaten really by his Disciples at the timâ— of the institution of this Sacrament what was it that did hang vpon the Crosse on the morrowâ— moreuer it is said as touching the bodie of Christ. The heanens musâ— contaiâ—◠〈◊〉 to the end of the world Eightly The Church of Româ— holâ—â—â—â— the Pope hâ—th â—oritie to depose Kingâ—â— and Pri 〈…〉 s. God deposeth the mightye from theâ—r seates and exâ—lteth them of the low degree It is God that testifieth of
himselfe by me Kings raigne Pri 〈…〉 haâ—â— dominiâ—n Paul confesseth plainâ—ly that the weapons of their war-fare are not carnall but mightie through God thâ—â— is spirituall And it manifest by the practise of the Apostles and all their precepts commaunding all Christians to obey their rulers their Kinges Princes yea though they werâ— persecutors and the Apostles nâ—â—er had any such authoritie committed to them Christ himselfe saith this Kingdome was not of this world and refused to be made a King Christ himselfe paid tribute vnto Câ—sar co 〈…〉 nded others to giue the 〈◊〉 and all other dâ—etie of subiectiâ—â— and obedience to Caesar. 9. Ninthly The Pope of Rome holdes that he hâ—â—h absolâ—tâ— pâ—wer to forgiue sinners But the Scribes in the Gospel could say none can fâ—rgiue sinnes but God Iob saith who can bring a cleaâ—e thing out of filthines there is not one And Esay saith speaking in the person of God I eâ—â—n I 〈◊〉 he that pâ—tteth away thine iniquiâ—ies for mine owne sake and will not remember thy siâ—â—es And Paul confidently affirmeth when he saith Who shall lay any thing to the charge of Gods chosen it is God that instifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. Againe the Lord iâ—â—â—â—w to anger and of great mercie forgiuing iniquity And in another place God speaking in â—i◠〈◊〉 person said Tâ—â—â—s â—e 〈…〉 th 〈◊〉 fâ—◠〈…〉 ds 〈◊〉 〈◊〉 and transgr 〈…〉 〈◊〉 〈◊〉 c. 10. Tâ—nthly the Church of Rome doth teach that the Scriptâ—â—es c 〈…〉 noâ— all thoâ—â—gs nâ—cessarie â—â—salâ—atiâ—n but their vâ—written traditions must as they say â—e all receiâ—ed with â—qâ—â—ll and like authoritie for so â—ath the Counâ—â—ll of Trent determiâ—â—d But S Iâ—â—h saith that these thinges are written that yee may bele 〈…〉 and that in bâ—lâ—â—â—ing yee may haâ—e life eternall And Saint Paul saith that the Scriptures are profitable tâ— reprâ—â—â—â— to teach and correct to instrâ—ct and pâ—â—fect thâ— man of God and fâ—â—ther that the Scriptâ—â—es are able to â—ake men wise vnto salnatiâ—â— and God himselfe doth say yee shall pâ—â— noâ—â—â—ng to the word whâ—ch I coÌ„manÌ„d you neithâ—r take â—â—ght there froÌ„ Againe whatsoeâ—er I commaâ—nd you that taâ—e hâ—â—d yâ—â— doe put nothing thereto nâ—â— take ougâ—t thâ—re from And S. Iohn in his Reuelation saith that If any man shall adde to tâ—is thing God shall 〈◊〉 vnto him the plagues which are written in this booke and shaâ—â— taâ—â— awâ—y lâ—s part out of the booke of life I might yet adde further touching the Offices of Christ for that the Church of Rome will yeeld that the Office of Christ consisteth in these three poinâ—es namely that he iâ— both a Prophâ—s a Priest and a â—â—â—g which in wordes onely not in deedes and veritie they wâ—ll acknowledge For how miserably the Church of Rome hath mangled and defaced the reuealed will of this sacred Prophet their vnwritten traditions their popish Canons their owne deuises makes too apparanâ— Touchâ—ng his Priesthood which consisteth in two things namely the offering vp of himself for once a ful perfect sufficient sacrifice his intercession to his father which remaineth to the worlds end it is so pittifully defrauded abused and dshonoured by them as no pen with any modestie can set downe As by their purgatory picck-puâ—sc their propitiatory Masses for the quick and the dead the blasphemous titles attribute to the Virgin Mary For he callâ—th her the Quâ—â—n of 〈◊〉 the gate of Paradice their life sweetnes â—he â—easure of â—race the reâ—â—ge of sinners and the Mediatrix of â—â—n And not onely to her but to Saintes departed they intreate wiâ—h like inâ—ercession and holde them theâ—r mediators Touching how they deale with Christ in hiâ— rule and gouerment the Pope he will raigne in mens consciences and will be tituled with Holy vniuersall Mother Church which cannot erre holy father the Pope Bishop vniuersalâ— Prince of Priests supreame head of the Châ—râ—h Vicar of Christ and the admiration of the world â— Touching his iurisdiction hee challengeth to himself both the swords that is the keyes of the spirituall and the Scepter of the Laitie Not onely subduing all Bishops vnder him aduaâ—â—cing himselfe aboue Kinges and Emperors causing some of them to lye vnder his feeâ—e some to holde the stirrope Kings to leade his horse by the Bridle Some to kisse his feeâ—e placing and displacing al degrees of people pretending power and authoritie to inuest Bishops to giue benefices to spoile Churches to giue authoritie to binde and lose to call generall councelles to sette vp religions to cannonize Saintes to take appeales to binde consciences to make lawes to dispense with the lawe and word of God to deliuer from purgatorie and to commaund Angels c. By which it appeares that as hee presumeth to goe beyond Christ in this world so wold he if he knew how expulse him also from heauen Now in equall ballance single eye honest heart it may easily be censured whether the church of Rome be the spouse of christ and whether Gods word allowe and warrant his dooings I haue but in briefe past ouer the particulars for to discourse of these pointes would aske large volumes Yet I doubt not but all indifferent men may beholde by this vppon what rocke these Treasons haue beene builded if the cause as is pretended hath beene in regard of Religion and their conscience and such of what condition soeuer 〈◊〉 〈◊〉 beene and are still ledde on to daunce after the Pipe of Priestes Iesuites and Seminaries may see what ground and warrant they finde to approue and allowe their actions liues in desending and setting foorth the Kingdome of their Maister the Pope whose creeping in corners whose outward holynesse whose Hypocrisie Masses Dirges Beades Crucifixes Prayers Vowes whippings crosses and Agnus deies haue heatherto brought foorth nought bâ—â— rebellion and disobedience to Prince and breach of Lawer and gouernment Sybil Erithraâ— speaking of Rome telleth that her name dooth comprehend manye woefull destinies and that in these verses translated out of Greeke into Latine by Castalion Porro quater decies complebis terque trecentes Annos atque octo cum te pertingere metam Tristia fata tuo completo nomine cogent Nowe after what sorte that Prophecye is fulfilled Castilion shewes in his Annotations vpon the same place namely that Antychrist should bee ouerthrowne and strangled with linnen that is with interpretations of holy Scripture imprinted in paper made of linnen That Rome else-where hath a name according to her nature it is apparant by a certaine answere of Pasquill Roma quid est qualis docâ—â—◠〈…〉 ordo Quid docuit iungâ—◠〈…〉 s. 〈◊〉 amor est Amor est qualis praeposterus vnde hoc Roma Noli dicere plura 〈◊〉 Heereof also in respect of her outward falshood which is lincked oftentimes wâ—â—h the spirituall â—ornication she is worthyly called in holy scripture an Harlot c. Let vs â—â—en abandon all good respects of her and her popish instruments let vs tuâ—ne froÌ„ these seducers their curssed Doctrine and superstitious ceremonies imbrace the pure word of God and willingly â—nd thankefully come to heare the same taught and preached And if this yeare the premises remembred and their treacheries from time to time duely considered proue not blacke and fatall to them that was intended to be balefull to vs If I say their pride â—w not now suppressed to the rooting out of their Hypocrisie the setting forth of Gods glory foâ— which euery faithfull Christian prayeth we may then expect their conspiracies to be still secretly continued tâ—ei◠〈…〉 tes to be encouraged and his Kingdome so happy made by the late discouerie not to be yet from imminent dangers throughly freed or secured FINIS In vita Anselmi Arist. Li. Li. 2. Rhetor. ad Theodectten cap. 10 Galen de cog amin Morb. C. 2. Quintil. l. 2. Cap. 3. He that to all will heere be gratefull thought must giue accept demaaud much little naught Horat. Lib. Serm. 2. Horat. L. 1. Epist. Ouid. lib. 〈◊〉 fast Act. 8. 1. Mat. 12. 17 Reuel 12. 6. 7. 1. Kinges 19â— c. 2. King 16 Ma. 22. 29. Ioh. 5. 39. Coloss. 3. 16. Act. 17. 1. Cor. 1â— Luke 16. Lu. 23. 43. Ioh. 5. 25. Phil. 1. 2. 3 2. Cor. 5 1. Reu. 14. 13 1. Pet. 1. 9. Gen. 6. Ierem 7. Rom. 3. 10. Heb. 11. 〈◊〉 Ro 14. 23. Ioh. 15. 1. 〈◊〉 Mat. 26. 27 1. Cor. 11. 23. 28. 1. Cor. 1â— 26. 28. Luke 1. Dan. 2. 20. 4. 14. â—1 2. Cor. 10. 4. Ro. 13. 1. 2 3. 4. 1. Pet. 2. 13 Tit. 3. 1. Ioh. 18. 36. Iohn 6. 15. Ma. 22. 21. Mark 2. 7 Iob. 14. 4. Esa. 45. 11. Rom. 8. 33 34. Numb 14. â—8 Exo. 34. 7. 2. Tim. 3. 15. Deut. 4. Deut. 1â— Reuel 22. Libro 8.
affection This is that time wherein aboundeth marueilous securitie By which ariseth not onelye inâ—ffable wickednesse against God but also a lamentable disorder and confusion in common-weales For if wee compare the time present with that which is past wee shall perceiue vice to haue come to his ripenesse and to raigne almost without controlement â—or notwithstanding God hath giuen vs discipline whereby we are taught to frame our affections to his will and to dwell in vnity according to his word what desire of good life or zeale in religion is there to be found Many a man thinkes himselfe sufficiently religious if hee can seemingly fashion himselfe to the frequenting of Sermons and repayring to ordinarie seruice and ceremonies when Fronte politus austutam vopido seruat sub pectore vulpem Many thinke well of themselues in making the Doctrine of loue peace and vnity the occasion of strife contention and heresie Many suppose they serue God well if knowing some of contrarie opinion though not in the chiefest point of Religion they doc condemne them with wordes and commit them with curses to the Deuils punnishment when they themselues in the meane time in a certaine spirituall pride and pust vp through a vaine opynion of learning doe take heart of grace Their aduersaries oftentimes defending the better part and more agreeable to the will of the highest And yet forsooth this must not be called the spirit of sinne but of Religion godly zeale Oh black time Oh dangerous daies Oh deuillish behauiour what neede many wordes we may now plainelye perceiue greatest vice to bee accounted chiefest vertue And those men to be moste extolled that with a superficiall shew of dissembled sanctitie can shadow their 〈…〉 rses when of all others for impietie they are moste worthily to be throwne downe and deiected Crafty and deceitefull are esteemed wise Couetous good Husbands Spend-thriftes liberal and rich men are deem'd the best men they haue promotions although by wicked meanes they attaine them yet Diues clarus erit fortis iustas sapiens etiam Rex quicquid volet As Horace said The rich man shall be Noble valiant vpright wise yea and a King and what he wil. And in another place Aurea nunc virè sunt saecula plurim 〈…〉 auro venit honos Auro conciliatur amor Auro pulsa fides Aura venalia iura Auram lex sequitur mox sinè lege pudor Scilicet vxorem cum dote fidemque amicos genus formam Regina pecunia donat Now are the braue and Golden daies now fame with golde we gaine And Gold can shew vs many meanes mens fauours to attaine By gold we heare the Mussicke sweete and lawes we buy with golde Law seekes for Gold and straite vnmeete our name by it is solde Yea wife with wealth and faith and friendes and kinne with comely hue Doth madame Money Prince and Queene moste mortall men endue And Boêtius lib. 1. ante prosam Vndè habeant cura est paucis sed oportet habere per scelus atque nefas Pauper vbique iacet How they doe get few men respect but ritches haue they must By hooke or crooke we dayly see the weake to wall are thrust These and the like vices both Poets and Philosophers reprehended in their daies wheÌ„ wickednes did but spring as they themselues haue testified Then how earnestlye is God to be desired that the times may now be bettered these euils redressed For albeit all manner of wickednesse hath in this age ascended verie high yet are they not so come to the toppe but that more horrid and mischeuous confusions then euer were may bee seene in Common-weales through euill gouernment We may continuallye perceiue that such as are Parasites and Flatterers that can temporize and sort their humors to be pleasing beate all then braines â—hough without desert learning or honesty and bend al their studies to be gracious in the eyes of the that are placed in the highest seate authoritie by which it falles out many times that for a season they are wel accepted euen of the best but good Magistrates can smell them out and will banish their companye knowing that friendship not to be of countenance that is not grounded on the respect of vertue It is therefore to be wished that all Christian Princes would carefullye commit these wordes to contynuall remembrance you shall know them by their frute Men doe not gather grapes of Thornes or Figges of Thistles And againe A naughty tree cannot bring forth good frute What 〈…〉 odnes then may bee looked for at their hands whose delight hath beene euer in the execution of euill How can they then be profitable to their Princes faithfull to their countrie or carefull of keeping Iustice and Lawes which in all their life haue beene faithlesse to the King of Kings and so farre from keeping of Iustice that they neuer had any sure knowledge of the same what agreemeÌ„t or good mixture can fire haue with water heate with cold equity with vnrighteousnes How can it be that men should haue a care of that countries prosperitie from which their hearts are alienated as if it were not their natiue soile Againe can men drowned in volumptuousnes whose studie is Quaerere vt absumant absumptarequâ—ere certant to seek that they may spend and striue to finde that is naughtily spent ambitious and louers of themselues with honestie preferre the Princes prosperitie before tbeir priuate profitte the Common-weales good before their own gaine So that to place such in authoritie if histories all times were noted is to betray the Prince ouerthrow the Kingdome and to yeild the simple sheepe to the crueltie of rauening â—olues But because in respect of this title to this small discourse it may perhaps bee expected that somewhat bee spoken of the late insolent and trayterous practise of Pearcy and his conspiracie which I confesse there hath aready been much learnedly written and for that among other coloured and shadowed courses for their Rebellion this principally was one namely to reforme religion and for his and their conscience sake whose Religion if they had any whereof they made outward shewe and profession was according to the Romish Church taught brought heather from the Shambles Slaughter-house of soules I meane the Church of Rome continued heere by Iesuites and Seminarie-Priestes who closely and in disguised manner steale into this Land and seduce and drawe many soules of men from the true loue and worship of God and his will and from their natiue loyaltie and obedience to their King and Countrie I haue in regard thereof set downe these speciall points ensuing by which the church of Rome is made so glorious which are stifly taught maintained by it that it may be iudged and censured whether it be the true Spouse of Christ or on the contrarie whether it be not the false Church and the apparant sinck and Synagogue of Sathan 1. First