Sive Suarez Apol. lib. 5. 6. 17. nu 7. vere sive falso sive metaphorice be he a true false or metaphoricall god such as Princes are said to be saith Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omne quod colitur sive superstitiose sive religiose either religiously or superstitiously saith the same Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum extollendi Suarez Apol. lib. 5. c. 17. nu 11 significat excessum arrogantiam usurpationem by exalting is meant an excessive arrogant usurpation over God and all things belonging to God According unto which our English Rhemists seeme to state the question and controversie Rhemists in 2 Thess 2. 4. Sect. 11. betwixt us Who exalteth himselfe above all that is called God or that is worshipped That is Antichrist shall abolish all religion of the Iewes Gentiles and Christians and shall suffer none no not God but himselfe to bee worshipped alone A most grossely absurd exposition as it may be made manifest foure wayes First it contradicteth reason in reason if a seducer should plainly professe and proclaime himselfe to be greater than God would any be so stupide and senselesse to be seduced by him If a mortall wretch should exalt himselfe above the great and true God men would rather deride him for his folly imprison him for his phrensie and stone him for his blasphemy than to follow such a foolish frantick and blasphemous Impostor Secondly it doth contradict his name who is named Antichristus that is The Adversary of Christ and not Antitheus that is the Adversary of God which should be his proper name if directly or expressely to exalt himselfe above the true God were his true propertie Thirdly this is contrary to their owne popish positions Antichrist say the Papists shall be a Iew how then shall he abolish the Iewish religion Againe they affirme that he shall be a Magician and that hee shall worship the Devill Therefore Antichrist shall not exalt himself supra omnem Deum above every God not above the god of this world And finally this interpretation is contrary to this very Text. The superlative of all his excessive properties is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he shall rule as God and shew that he is God this is the height of his audacious incomparable arrogance but that incredible impossible unlimited insolence that a man shall exalt himselfe above God we must leave this as a phrensie and fiction to wave the imputation of other franticke and fabulous paradoxes which they are unwilling to acknowledge much lesse to reclaime Having rejected their exposition we proceed to our owne Above all that is called God in the originall some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every thing which is called God and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every person which is called God The first reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the errour of the Printer contrary to the most Greeke copies as it is acknowledged by M. Beza himselfe With the warrant Beza in â— Thâ—s 2. 4. therefore of the most copies we follow the latter reading and the interpretation of our late Soveraigne now with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex Iacobus Praemonit the persons whom the Scriptures doe call Gods are Princes and Magistrates Psal 82. 6. Dixi Dij estis I have called you Gods Which exposition is affirmed by a learned French Bishop Pater omnium Deus dâ—citur est at Irenâ—â—s lib 3. cap. 6. non super hunc extolletur Antichrist us sed super eos qui dicuntur quidem sed non sunt dij The Father of all things saith he is called God and is God but Antichrist shall not exalt himselfe above him but above them who indeed are called gods but are not in deed Which Exposition is also confirmed by as learned an English Bishop Ecqua nervosior consequentia quam ut dicantur Andrewes Apol. cap. 9. Dij ab Apostolo quos Deus ipse dixit dâ—os in Psalmo Can there be a more strong consequence than to collect that those are called Gods by Saint Paul in this Text whom God himselfe doth call gods in the Psalmes And if the Apostle had not alluded unto some whom the Scripture doth call gods hee might with like facility have written that Antichrist should exalt himselfe supra omne quod est vel saltem supra omne quod vel est vel dicitur Deus above all that is or at least above all that either is or that is called God Here then S. Paul saith not that Antichrist shall exalt himselfe above all that is God to wit by nature but above all which is called God to wit in title which is proper unto Kings The meaning of the first member of this distribution is this Antichrist shall exalt himselfe above all that is called God that is above all Kings and Princes The second member is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is worshipped which indeed doth signifie quod colitur the object of any kinde of worship or thing worshipped as Altars Idols c. as it is rightly rendred by Bellarmine out of the Acts Bell. de Pont. Rom. 314. 17. 23. and Wisdome 15. 17. This acception of the word though it be true yet it is improper to this place because the letter doth run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omnem qui dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every person not above every thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in the text I take to bee a synonima signifying the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 25 of the Acts 21 and 25. where it is expounded Augustus The sense being that Antichrist shall exalt himselfe above the Emperor For he speaketh of such an exaltation whereby Antichrist should be revealed as he was to be hindered for a time by the Romane Emperour The sense of all is this Antichrist exalteth himselfe above all that is called God or that is worshipped that is Antichrist doth exalt himselfe above all Kings and above all Emperours Such an one is the Pope if there ever was is or shall bee such an one under Heaven But in so plaine a cause to deale freely with them This sense I say is true yet their owne interpretation may exactly be fitted to the Pope First take the name of God metaphorically for Bishops and Kings The Pope is avouched by all Papists to be Episcopus Oecumenicus the universall bishop of the World and by some to be solus Episcopus the Onely bishop And Suarez Apolog. li. 5. ca. 17. nu 12 his authority over Kings and Emperours Suarez calleth jus suum his right and proper indowment For false Gods those of the Heathen had power limited the Pope unlimited With them Neptune ruled the Sea Ceres the Earth Iupiter Heaven and Pluto Hell But the Pope hath three Crownes to shew his power in three places in Heaven Earth and Hell And for the
above the Easterne Churches commended the same to the patronage of the Emperour Constance But the Easterne Bishops wrote unto Iulius not to support Athanasius Iulius replyed that all might have recourse to Rome for succour as to the Superiour This they utterly disclaimed by divers Epistles to that purpose Notwithstanding Gratiane the Monke out of those selfe-same Epistles composed those Hist Papatus cap. 4. Canons whereby hee laboureth to prove the Popes Superiority Foure hundred yeares after Christ godly men to prevent tedious Law-suits chose Bishops their Arbitrators to compose such Controversies as arose amongst them Which arbitrary courses the Emperours Arcadius and Hist Papatus cap. 4. Honorius did not onely approve but moreover they authorised the arbitraments of those Bishops definitively to conclude all controversies first in causes of Religion afterwards in Civill Causes also ex consensu with the consent of both parties Hist Papatus cap. 4. In processe of time Iustinian assigned the Bishops to judge causes as Commissioners to the Emperour So long did the Emperours give leave till the Bishops did take leave to judge and by those priviledges to wrest the authority of Iurisdiction from the prerogative of the Imperiall Majesty Anno 413 Apiarius a disordered Priest of D. Sharp Dogmaticus Antich pag. 273. Africa being deprived by Vrbane his Bishop appealed unto Sozimus Bishop of Rome who sent three Legates to require the right of appellation from those African Bishops that hee might decide the controversie To which purpose his Legates alledged a Canon of Nice which those Bishops avouched to be forged because they had a Copie of that Councill For a full satisfaction they sent to Cyrill Bishop of Alexandria and to Atticús Bishop of Constantinople to conferre with their copies of that Councill but it was onely a copy of the Romish Bishops countenance such a Canon could not be found extant in neither Whereupon the Councill of Carthage consisting of 207 Bishops and S. Augustine one of them did condemne Apiarius and rejected the authority of the Bishop of Rome Neverthelesse Romish parasites have coined a strange fiction that certaine Canons of that Nicene Councill were burned by the Arrians Anno 450 Leo did persist in the promoting Leo â— in Anni ver die Assampâ— Serm. 2. of that Primacy to which purpose hee did strongly insist on that Tu es Petrus Thou art Peter Matth. 16. 18. Petrus saith he Petra dicitur dum fundamentum pronunciatur Peter is called the Rocke to shew that he is the foundation Whence he frameth a conclusion for his owne purpose and person stiling himselfe Papam Ecclesiae Catholicae The Bishop of the Leo epist 12. ad Theodos whole Church omnium Episcoporum Primatem the chiefe of all the Bishops Anno 533 the Emperour honoured Iohn Baronius the second with a solemne Embassage and by it with an obsequious protestation that he travelled Omnes Sacerdotes universi Orientis tractus subjicere unire SaÌ„ctitati vestrae To cause the union and compasse the submission of all the Clergy of the whole Easterne Country to the Bishop of Romes Holinesse But about 606 Pope Boniface the third Dounam Derens de Antichristo lib. 2. c. 8 sect 5. so now I must stile the Bishops of Rome by that name for this Boniface the third was the first to whom the name Pope was appropriated I say this Boniface in that yeare upon the murther of Mauritius apprehended an occasion to insinuate Pless Myst Progress 21. Aimoinus lib. 4. cap. 61. himselfe in the favour of bloudy Phocas who gratified him with the title of Vniversall Bishop About 740 Pope Zacharies judgment being demaÌ„ded whether best deserved the kingdom of France either he who had the Name only or hee who day and night spent himselfe in the service of the Commonwealth the Popes definitive sentence being pronounced for the latter as the better worthy of the Scepter Hence did France take occasion to depose their King translating the Crowne from Chilpericus unto Pipine And hence Rome did take occasion to claime power to dispose of that kingdome as this very example is alledged to that purpose by Suarez Apol. lib. 3. cap. 23. nu 15. Suarez in his Apology Towards the eight hundreth yeare Steven the third and Adrian the first joyned with Carolus magnus to expell the Graecian Emperour out of his Latine Dominions which being Pless Myst Progress 27. effected and so one good turne requiring another Charles being made Emperour of the West by the Pope the Pope received from Charles the Confirmation if not the donation of the City and Seigniory of Rome Thus far these Popes proceeded to some purpose Notwithstanding still the Pope was Histor Papatus cap. 4. subject to the Emperour till he beganne to incroach by a meere accident Anno 817 Paschal being constrained by the people to be Pope sent Legates to the Emperour to excuse that election The Emperour Ludovicus Pius being according to his name a sweet natured courteous Gentleman did easily admit of satisfaction yet with a check to the Clergy and to the people for their audacious act adding a caveat that they should no more dare to incroach upon his Royaltie Howbeit the clawbacke Library-keeper inserted this clause Ludovicus Pius did remit the power of electing the Pope unto Paschal the first Since which time the Popes have proceeded by more generall jugglings As namely by proposing preferments promotions and brave incouragements attractive Loadstones to invite the prime learned of the whole world unto Rome Keeping publike Registers of all the Benefactors unto Peters Patrimonie praying for the soules of such charitable persons being deceased One while trumpetting out the charity of the Popes another time sowing discord betwixt Princes that they might fish in troubled waters These made some pretty additions to their greatnesse till about 1080 Gregory the seventh so advanced himselfe against the Emperour that his successours have advanced themselves above the Emperour The Emperours at this day acknowledging themselves confirmed by the Pope and tendering a kinde of fealty to the Pope as the Sacrar Cerem l. b. 1. sect 5. c. 7. forme of their Oath is authentically extant written by Marcellus Archbishop of Corcira to Leo the tenth And thus Giges-like hath the Pope invisibly advanced himselfe into the Throne of his Master Having heard the History or Matter That the Church of Rome is made a Monarchy heare we next the Mystery Manner or the Meanes whereby this miracle was effected Which was so politikely prosequuted by such secret plots and super-subtle projects that their cunning cariage and cleanly conveyance of their purpose doth merit the title of my Text to be termed the Mystery of Iniquity The meanes which these politicians used as they were invisible so were they innumerable also I will reduce them to eight heads onely It is a memorable fact mentioned by our Fox Mart. tâ—m 1 1505. pag. 860.
Ecclesiam veneritis ejus morem servate si pati scandalum non vultis aut August epist 86. Casulano facere if we will neither give nor take scandall wee must submit to the judgement of that Church wherein we live or that of Saint Paul Ephes 4. 3. to keepe the unitie of the Spirit in the bond of Peace The premises to my conclusion Dr. Whites Orthod part 2. Vntruth 6. is the judgement of that judicious Divine the now Bishop of Norwich These are his words The most received opinion of all Protestants is that the Pope began to bee Antichrist when by the Donation of the parricide Phocas hee tooke unto him the title of Vniversall Bishop but became a perfect Antichrist under Gregorie 7 Paschal 2 Adrian 4 Alexander 3 and Boniface 8 by these foure actions 1 exalting himselfe as a King and Monarch over the house of God 2 making his owne word and definitions of equall authoritie with the holy Scriptures 3 Vsurping temporall jurisdiction over Kings and civill States 4 cruelly murthering the servants of Christ which denyed obedience to his traditions and tyranny Now via trita being via tuta I will rather follow the most of the Protestants in the Kings High-way than a few in a Path-way and they departing from one another into many By-waies For mine owne part if I should dissent from the most received opinion of all the Protestants If it were not for damnable errours and with unanswerable arguments I should censure my selfe no friend to the Protestants and unworthy of the name of a Protestant But Iohn 21. 21 22. The fift opiniō is that Antichrist is a Iew which being a branch thereof I will therefore relate the whole Popish opiniō And thā the Popish opinion of Antichrist never any thing was more grosly absurd and ridiculous among the Fictions of the Poets the Fables of the Iewes the dreames of the Turkes no nor among their owne Legends The points in their opinion being so improbable impossible incredible and incompatible that recitasse est refutasse that the plaine reciting is a plaine refuting of this paradoxe and exorbitant assertion Nineteene branches there are thereof 1. Their Antichrist shall be one man 2 a Iew 3 of the Tribe of Dan 4 begotten by an Incubus devill 5 Borne at Babylon in Assyria 6 Brought up at Chorazin and Beihsaida 7 Tutored by a Familiar 8 of the admirablest body accutest wit and accuratest learning that man was of since the creation 9 he shall collect the Iewes 10 Conquer the Pagans 11 cruelly persecute the Christians 12 kill Enoch and Elias 13 become the Monarch of the whole world 14 He shall have more riches power and wives than any man that ever lived 15 He must reigne but three yeares 16 He must build the Temple 17 In it hee shall bee actually adored 18 He shall have Divells in the shape of Angels visibly administring unto him 19 He shall ascend mount Olivet and from thence with a troope of Devills in the shape of glorious angells he shall fly in the ayre as if he were visibly to ascend into heaven But then shall a voice from heaven bee heard morere at which moment he shall bee smote through with a Thunder bolt and so tumbled headlong into hell Spectatum admist risum teneatis apretie Fiction But that it exceedeth the lawes of a Comedy there are too many impossiblities in the Fable 1. That Antichrist is but one person this is the opinion of every one of the Papists Take one for all Suarez disputeth it in three whole Suarez Apolog. lib. 6. Chapters A thing somewhat improbable that both in Daniel and the Revelation a Beast should never signifie one particular man but onely in this particular And it is something impossible for Antichrist was a working in Saint Pauls time verse 7. I conclude therefore how one man should live from Saint Pauls age to the end of the world I conceive this to be impossible 2. That he shall bee a Iew all the Papists agree in this also Let Bellarmine speake for all Bellar. de Pont. Rom. 3 12. in this also So he disputeth à generatione Antichristi no probable opinion For the same Papists and the same Bellarmine affirme that Antichrist shall affirme Se solum esse Deum which cannot bee done by the Iewes Messias for Deus missus mittens have some difference Moreover Antichrist shall be an Apostate vers 3. But one borne and brought up a Iew cannot Apostate from the Christian Religion 3. Of the Tribe of Dan. That he should be Sanders de Antichristo Demonstr 7. that Countreyman this is the opinion of Sanders our Countreyman But it is not very probable for the Iewes expect their Messias out of the Tribe of Iudah hardly therefore will they accept him out of the Tribe of Dan. Nay ex nihilo nihil sit there is no such Tribe as Dan in the world Bellarmine espied this impossibility Bellar. de Pont. Rom. 3. 12. and therefore hee durst not defend their Danish Antichrist 4. That he should bee begotten by a Devill Malvenda de Antichristo lib. 2 cap. 8. this opinion is the child of Malvendaes braine but it is filius populi a bastard Paradox few will Father it Besides in the third verse Antichrist is termed Homo peccati a perfect man And yet the Devill to be his Father these phrases have no full congruity 5. Antichrist shall be borne in Babylon This Malvenda 2 16. is a paradoxe not to be borne withall being both impious and impossible For Babylon in Assyria was utterly extirpated by the Medes and Persians Neither shall it ever bee reedifyed as God himselfe doth teach us Isa 13. 19. Ier. 50. 3. 39. 40. 6. Brought up must he be in Chorazin Bethsaida Rog. Hoven Richard 1. this was the common conceit of the old Christians as it is chronicled by our Hovenden But Chorazin and Bethsaida now are either but villages or not villages Which can give no probabilitie for this fiction that they shall be the famous Nurseries of the most famous Potentate even of Antichrist who shall contend with God himselfe say the Papists for Supremacy 7 Antichrist shall have Daemonē Paredrum a Malvenda 2 22. Devill to bee his Pedant This also may passe for another improbable fiction Indeed that Antichrist shall come with the power of Satan I have read vers 9. But that he shall bee acquainted with the Person of Satan This surely seemeth to have been added to the Scriptare and to the Truth also 8. Audiens Cratyppum idque Athenis having Malvenda 2 22. such a Tutor and such a Place the Devill and Bethsaida Yong Antichrist must prove a Rare Scholler Erit ingenio capacissimo formâ pulcherrimâ saith Malvenda a most beautifull youth beautified with infinite learning An Anti-Xenophon he described the best of all Kings and this man the worst of all Kings but both by way of fiction
provided that they did not deny the Principles that is the Primacy of the Apostolike See c. Pius 4 did offer the Cambd. Annal. anno 1 560. p. 59 same to England by Parpalias Abbot of St. Saviours And Pope Paul 4 did tender unto Tort. Torti pag. 142. Queene Elizabeth leave and liberty to use all the points of Religion as wee then did and now doe enjoy them Modo in Primatum ipsius consentire velletâ—â— onely if shee would give place to his Primacy Consonant to which is Trent Hist lib. 2. pag. 164. that Caveat which Paul 3 gave to his Legates at the Councill of Trent that they should by no meanes permit the Popes authority to be disputed of Thus the maine drift of the Pope is to advance the Papacy I may therefore advance him to one Title more He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that advanceth himselfe more than all the world beside The Act we finde apparent that the Pope doth exalt himselfe The object followeth to be inquired after over whom doth hee exalt himselfe Over all but first over Kings in the phrase of my Text above all that is called God Concerning which consider we their Positions and their Practice Their Positions I thinke none can deliver more truly than their most learned Cardinall Bellarmine Who doth plainly professe both what authority the Pope doth take from Princes and also what authority hee doth exercise upon Princes Which is exaltation enough above Kings and all that is worshipped We say Bell. de Pont. Rom. lib 2. c. 26. saith Bellarmine that the Pope cannot be judged by any Prince or Prelate on the earth â— neque ab omnibus simul in concilio congregatis no not by all the Princes Prelates in the world though in a Councill Asserimus it is our position saith Bell. lib. 5. cap. 6. initio he againe that although the Pope hath no meere temporall power yet in ordine ad bonum spirituale for a spirituall purpose hee hath Power disponendi de temporalibus omnium ChristianoruÌ„ to dispose of the temporalls of all Christian persons And that wee may not mistake him let Bellarmine expresse his owne meaning Potest mutare regna uni auferre ac alteri conferre the Pope saith he hath power to dispose Bell. de Pont. Ro. lib 5. cap. 6. versiâ—a sinem of Kingdomes to give them to some and to take them away from others Or let a Pope confirme the position of their Cardinall Nos Dominus inter Principes imo supra Principes sedere voluit judicare de Principibus saith Pope Innocent Innocent 3 lib. 2. epâ—st 188 3 that is It is Gods will that the Popes should sit among Princes yea above Princes and to bee Trent Hist lib. 4. 314. Trent Hist lib. 5. 395. Iudges of Princes Anno 1551 Iulius 3 told the Embassadour of Henry 2 if the King tooke Parma from him that he would take France from the King Paul 4 at his Table publikely said Hee would not have any Prince for his Companion but all subject under his feet So hee sayd striking his foot against the ground Which is as nobly seconded by Becanus in his Treatise Novus Homo pag. 133. termed Anglicana Controversia the Pope saith he is universall Shepheard of the Church according Ioh. 21. 16. to the Scripture Pasce â—ves feed my sheepe Per Canes intelligantur Reges and the Kings are the Dogges of that Shepheard Therfore so long as those Dogges or Kings are watchfull Pastori ad maâ—â—me esse debent they must waite upon the Pope or Shepheard But if they become idle the Shepheard But if they become idle the Shepheard may turne theÌ„ away ab officio submovendi sunt Againe which is lesse materiall but more authenticall a Taxa Caâ—era Apostolicae part 2. cap. 9. Queene may not adopt a child nor a King exact contributions from his Cleargy without a Licence from the great Clearke of Rome and their Synode of Trent 1563 returned this answer to Trent Hist lib. 8. the French Embassadours saying that Kings are given by God that his was Hereticall and condemned by a Pope Bonifacius 8 in this Extravagant unam sanctam If he did not distinguish that they were from God but by the mediation of his Vicar Finally Carerius concludeth all these premises Carer de Potest Rom. Pont. lib. 1. cap. 3. with an egregious Comment upon Ieremy 1. 10. Behold I have set thee over Nations c. This saith he doth the Prophet speake in the person of Christ unto the Bishop of Rome that if Kings be wicked he may punish and correct them Of whom I may truly say Plus quam regnare videtur cui it a liceat censuram agere regnantium Monarchomach part 1. Tit. 2. pag. 89. Certainly the Pope is more than a Prince who taketh upon him so to censure Princes The text doth frame him a fit title it is the Pope who doth exalt himselfe above all that is called God All which premises are come to a complement The Quarrels of Paul 5 lib. 4. pag. 206. and complete conclusion in our age Anno 1606. in the contentions betwixt Pope Paul 5 and the State of Venice the current doctrine and consent of the Romane writers concurred in this That the Temporall power of Princes is subordinate to the power Ecclesiasticall and subject to it Consequently that the Pope hath authority to deprive Princes of their estates for their faults and errours which they commit in their government Yea though they have not committed any fault when the Pope shall judge it fit for the good of the Church This is related and avouched by a Venetian who was no ProtestaÌ„t but lived and dyed in the outward communion with the Church of Rome Their Practice doth make good these Positions Hist Albing lib. 1. cap. 3. About 1209 the Legate under Pope Innocent 3 commanded Remond the Earle of Toulouze to performe a penance for the Murther of Frier Peter de Chateancuf whom hee neither killed nor caused to bee killed in forme following He commanded the same Earle to strippe himselfe starke naked onely having linnen breeches without the Church of St. Giles Then he put a stole about his necke by which he led him nine times about the grave of the said Fryer Afterward he scourged him in the presence of many Earles Barons and Prelates And finally having forced him to abâ—ure the Relâ—gâ—on of the Albingenses he constrained the miserable man to goe Captaine over the Souldiers of the Crosse against those poore persecured Protestants in Beziers The vsage of a more noble man than this Dr. Beard de Antich pag 76. was yet more ignoble Francis Dandalus Duke of Venice was chained like a Dogge and did eate meat with the Dogges under the Popes Table Anno 1563 Pius 4 cited Ioane Queene of Hist Trent lib. 8 Navarre to appeare within sixe moneths to
to be more probable viz. that which was published at the Synode of Reignsburg by Everard Archbishop of Salsburg That the Pope by saying Errare non possum I cannot Erre doth say as much as if he had sayd plainly Deus sum in Templo Dei I sit as God in the Temple of God These Erring Paradoxes of the Popes unerring Prerogative to some other inferiour usurpations in the Church Directions are as the sonnes of Anak compared to the Grasse-hoppers Notwithstanding these may not be omitted Nec vox hominem sonat some part of Christs owne power is trenched into by these also Bishops are directours to the Church but Frier Hist Trent lib. pag. 599. Simon a Florentine sayd that every spirituall power dependeth on that of the Pope And that every Bishop might say I have received of hic fulnesse And he is Episcopus Episcoporum the Bishop of all Bâ—shops say their sacred Ceremonies Sacr. Cerem lib. 1. fol. 129. or the Great Wheele in the great worke of directing the Church without whose motion all the directive authority of all the Bishops in the world besides is plainly immoveable Finally the Councils have beene esteemed to have the chiefest authority of directing the Church next to Christ But now therein the Pope is to the Church as the Church is to the moone Rev. 12. 1. He keepeth it under his feet Besides what I have already delivered of this point to this purpose Heare the beginning of their great Trent Councill The Bishop of Trent Hist lib. 2. pag. 133. Bitonto anno 1545 invited in his Sermon the whole world to submit it selfe to that Councill which if it did not then might it bee justly said That the Popes light is come into the world and men loved darknesse better than light Blasphemously mis-applying that to the Pope which the holy Ghost doth apply to Christ Iohn 3. 19. And at the end of the same Synode in the last Session it being propounded whether the Confirmation of that Councill did depend on his Holinesse All those holy Fathers did say Amen Three onely excepted Or if any mention the Creeds as a shorter directour or neerer to Christ than the Councills Know we moreover that the Pope hath composed a new Creed proposed it to the whole Church as necessary to salvation and imposed it on the Bishops especially by the obligation of an oath This was the Act of Pope Pius the fourth and is the History of Onuphrius in the Onuphr in Vit. Pij 4. lise of the same Pope Hence therefore from two propositions of one of our owne learned Countrymen implying Mr. Mountague his Appeale part 2. cap. 15. the assumptions of them fully cleared I will frame one conclusion which would God al our CountrymeÌ„ would take into their serious considerations To dissent from the Rule or to propose any thing as Credendum against the Rule is Antichristian Give me leave to insert this parenthesis and he who doth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Antichrist But the Pope c. Ergo. Againe Mr. Mountagu Appeale part 2. cap. 3. the prerogative of Not erring doth advance a man into his Makers seat Therefore the Pope is advanced into his Makers seat Therfore The Pope is an Antichrist yea even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the phrase of my Text Hee as God sitteth in the Temple of God Secondly The Pope doth direct all yet is not direction all the Rule which the Pope usurpeth over the Church Directtion may be genile it perswadeth but direction by way of command it is coercive it constreyneth And this way also doth the Pope rule the Church Hence Turrecrem lib. 2. cup. 107. the Papists stile his See magistra mater fidei the mother and Mistresse of their Faith Againe the Evangelists command beleefe on the paine of damnation To imply the Papall command to be such the Pope is termed by one Humble Gabriel Evangelista 5 the fift Evangelist Baron to 6. appendice Capistr fol 1. ex Distinct 19. Cap. Sic omnis Bell. de Verbo Dei lib. 3. ca. 10. Trent Hist lib. 7. Pope Clement 8 did not reject it Nay Baronius doth approve it Yea the ordinances of the Pope are to bee imbraced tanquam ipsius Dei as the ordinances of God himselfe And Bellarmine the industrious qualifier of all Popish paradoxes doth say Verbum Pontificis docentis è Cathedra est aliquo modo verbum Dei that is The word of the Pope out of the Chaire is in some sort the word of God But Laynez more plainly and peremptorily saith that that saying of Saint Matthew 18. 17. He who will not heare the Church is to be esteemed as an Heathen is to bee understood there of the Pope And that the suffrages of these Authors may not be shifted of as private opinions heare a full Councill that of Trent a Councill which was the mouth of the Pope as the Pope was the head of that Councill Omnibus Christi fidelibus interdicit ne posthaec de sanctissima Eucharistia aliter Concil Trid. Sess 3. sub Iul. 3. pag. 108. B. credere dicere aut praedicare audeant quam est in praesent hoc decreto definitum Such a command as Christ himselfe cannot give a greater The matter the Eucharist one point whereof the same Council coÌ„fesseth to be contrary to divine institution The manner to beleeve to command beleefe is proper to God The measure that they should not Dare to beleeve an imperious command And the men Omnibus all Princes and People Now to command all the Church not to dare to beleeve what God instituted I take it to be imperious without parallell And thus doth the Pope as Christ Rule in the Church of Christ Thirdly to direct and by way of command is to direct and command but man onely But to direct by way of countermand is to set his face against heaven and to controll God himselfe Now to make up this measure of sinne and to make plaine who is the man of sinne this doth the Pope also Herein observe what they say he can doe and what hee hath done That of the Canonists is common The whites way sect 30. p 1. 125. Pope hath fulnesse of power to dispence against the Apostles against the old and new Testament Trent Hist lib. 7. D. Cornelius in a disputation at Trent brought the authority of the said Canonists that the Pope may dispence against the Canons against the Apostles and against all the Law of God except the Articles of Faith and Laynez concludeth Trent Hist lib. 8. as roundly It cannot be denied that Christ had Power to dispence in every law therefore it must be confessed that the Pope his Vicar hath the Bell. de Rom. Pontif. lib. 3. cap. 14. same authority Bellarmine I acknowledge doth mince this point The Pope saith he non potest dispensare contra sed juxta Apostolum
2 Thess 2. 7. saith the same English Author on the same place as an House is long a squaring and preparing in private but at length it is joyned and reared in publike The sense of the text the mystery of iniquity doth already worke is this There is a Diabolicall stratagem under the show of Religion secretly and cunningly to undermine and overthrow Christs true Religion which hath beene working even from the Apostles time to our time That Poperie is this mystery this is the point which by Gods assistance I undertake to make plaine at this season That your understandings and memories may follow my discourse the more easily I will chalke out the way by which I meane to lead your attention First I will shew you their quaerere and then how they did parta tueri the meanes of their gaining and of their retaining the Papall greatnesse Which two stratagems are two great mysteries In their retaining it which for our time involveth the inlarging of the Papacy also they use one mystery to inveagle men and another to intangle men they have their baits to catch them and their hookes to hold them Both which they practise by a secret undermining and by a subtle countermining of their opposites Each of those exploits is like the woman Revel 17. 5. the word Mystery is written in the very forehead thereof For the first how Saint Peter poore Peter rich indeed in spiritualls but poore in temporalls so poore that he was imprisoned by a Romane Magistrate Act. 12. 3. Crucified by a Romane Emperour and certainly the basest Romane subject would have spit in his face and trod on his necke if hee should have dared to have lift up his finger against the Romane Empire Eusebius lib. â—â— 25. Moreover that the Bishops of Rome his successors did succeed and exceed him in povertie they had more ordinary frailties but farre fewer extraordinarie abilities than Peter the whole succession was so poore that they were persecuted aboue 300 yeeres and so persecuted above 200 yeares that they met in cryptis in caves corners conventicles and had not so much as one Church for their religion Calixtus about the yeere 222. did build the first Church Platina in Calixto Discours des temps depuis les Apotres anno 222. for publike Christianity Now according to the parable propounded to the triumphant Tyrant how the Naile which was in the bottome of the Wheele should sensim sine sensu by a motion insensible and incomprehensible climbe to the top and bring the loftie Naile to the Counterpoint How the Romane Church which was vnder foot should rise up and bring down the loftie Lordly Lording Romane Empire to be her underling and the whole Church of Christ together with it This is a wonder and this is the secret and the Mysterie which Saint Paul saith did worke even in his time For the framing of this plot which they have so admirably effected at this day it is generally said that the Heresies which were sowne in the Apostles times were the seed thereof And indeed so they are in generall but I suppose that the more particular prosecuting of their plot was by the publishing of those two doctrines of Devills mentioned Read the 19 Sermon 1 Tim. 4. 3. forbidding of meates and mariage which we see at this day to be the two pillars of Popery in truth the Iachin and Boaz the very strength and establishing of the Romane Monarchie 1 Reg. 7. 21. Notwithstanding I conceive the maine engine for this stratagem to bee another point the point of the Primacie which was an hammering in the Apostles times Not onely that of Diotrephes who loved preheminence in the Church as Saint Iohn taxeth him in his third Epistle Nor that of the Corinthians 1 Cor. 1. 12. where some were for Paul and some for Peter there called Cephas But principally the Primacy attempted by the Church of Rome Rom. 11. 10. Be not high minded and in the 22 verse otherwise thou shalt be cut off For this instruction against Pride though it bee generall to the Gentiles yet is it more speciall to the Romanes And Saint Paul in the same place seemeth to me to Prophecie in two fashions first by way of instruction telling what they should then eschew secondly by way of prediction foretelling what afterwards would be their ruine Now let us briefly ponder how this project of Primacy hath beene prosequuted to this present age Wee see that the seeds of ambition were sowne in S. Pauls time But the power and persecution of the Romane Empire cut downe the blades thereof that their aspiring was fruitlesse for many centuries But at length the harvest of their pride became ripe and they have reaped their Primacy or rather supremacy by these degrees and devices The first which I finde to appeare in promoting Hist Popatus cap. 4. Euseb lib. 5. cap. 22 23 24. the Romane Primacy was Victor Bishop of Rome about the yeare 194 who ordained that Easter should be celebrated by all on the Lords day but therein he was instantly opposed by Polycrates Bishop of Ephesus and by Narcissus Bishop of Hierusalem and others Victor notwithstanding confirmed his decree by a Councill held at Rome anno 196 yet so Bardus Pavin in Chronico anno 196. Histor Papatus cap. 4. as that it was received onely within the Romane Diocesse About 240 yeares after Christ Fabius Bishop of Rome called a Councill at Rome and condemned Novatiane herein hee did somewhat goe beyond the bounds of his Bishopricke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 15. Novatus and Novatiane being both Africans but the piety of the Bishops and the persecution of the Emperours of that age cut off all jealousie suspition or scruple that any Primacy was affected And the godly Christians were glad that Schisme might be composed by any men or meanes Two hundred and fifty yeares after Christ Steven Bishop of Rome incroched a little more Pless Myster progress 2. and more plainly upon Spaine where Basilides Bishop of Asturia and Martial of Melida being deposed because they had sacrificed to Idolls for feare of persecution Steven writ to the Churches of Spaine peremptorily for their restitution Three hundred and fourteene yeares after our Saviour Silvester obtained from the Emperour Constantine to build Churches and many other priviledges Whence his Successors plead also the donation of Constantine that hee gave unto the Pope Rome and a great part of Italy under the name of S. Peters patrimony Although Iohannes Diaconus in the Charter of D. Collins in Eudam part 3. cap. 46. Otho the third is discovered to have beene the father of that memorable fiction Anno 336 Athanasius being condemned by a Baronius anno 34â— sect 5 6. Councill of the Arrians at Antiochia sought for succour from Iulius then Bishop of Rome who intertaining a good cause under the pretence to advance the authority of the Church of Rome
the Anchor of our hope against all Antichristian attemps Notwithstanding let us shake off securitie Let us watch and pray least we enter into that fearefull temptation Let us lift up our hands and our hearts unto God that amongst us Antichrist may consume til the Consummatum est That Popery may consume and wast away in our Land if it be his blessed will even till the second comming of our blessed Saviour Christ The instrument diminishing Antichrists tyranny is the spirit of the Lords mouth The interpretatioÌ„ whereof is faire without forcing delivered by Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascenus 4 27. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of his mouth that is by the word of his mouth saith Damascene The like phrase we read in Isaiah 11. 4. He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked The same phrase in the 4 of the Hebrewes and the 12. The word of the Lord is sharper than any two-edged sword And a two-edged sword to come out of his mouth is the description of Christ given by Christ Rev. 1. 16. Such a simily also do Interpreters raise from Revel 6. 2. He who sitteth on the white horse is expounded to be the Ministers who are said to have a Crowne the embleme of Victory and a Bow signifying the easinesse of his Victory the Lord will overcome his enemies a farre off and strike them by his Word as it were with a Bow without any labour Three reasons make good this exposition First Antichrist did attaine his Dominion by false expounding of the word therefore the true expounding of the word shall lessen and diminish the same Next he doth maintaine his tyranny by the ignorance of the word therefore the knowledge of the word shall diminish and discover the same And finally God doth use his owne mouth and not the hand of man his word and not the sword of Princes to consume the Adversary that the honor of that Conquest may be wholly and soly ascribed unto him Not unto us not unto us O Lord but unto thy Name doe we yeeld the glorie The sonne of David commeth against this Goliah not with a sword and speare and shield but in the name of the Lord of Hosts the God of the Armies of Israel whoÌ„ this man of sinne hath defied I will seale up the exposition of these words with the saying of our late learned Soveraigne Praemonition pag. 54. The word of God and the preaching therof is meant by the spirit of the Lords mouth which shall piece by piece consume and diminish the power of that man of sinne till the brightnesse of the Lords second comming shall utterly abolish him Here must I speake a little of that great question whether it be lawfull for Protestants to put downe Popery by force of Armes I professe my selfe to bee both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both a Peacekeeper and a Peacemaker to bee bound both to perswade and to practise Peace by a double bond as I am a Christian and as I am a Preacher I say therefore to take the proposition plainly It is unlawfull for Protestants to put downe Popery by force of Armes These are the arguments which perswade me 1 the phrase of my text doth teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words not swords must bee the instruments to consume Antichrist 2 The same lessoÌ„ have our forefathers learned in the schoole of Experience their testimonie tells us of Henries and Frederickes of many famous Germane Emperours who have contended to breake the yoake of Papall Tyranny from their necks by their Armes but they have gotten nothing unlesse it were the changing of a wodden yoake into one of Iron by their warlike contention 3 I prove it à Pari Wee ought not to make Warre upon the Turke onely for Religion therefore neither against the Pope I conceive it unlawfull for any Christian Prince to invade the Turke upon the pure and sole title of Religion who hath interest in those territories jure belli by Conquest by the peoples submission and by a long possession Because the matter of faith and Religion neither giveth to any Prince nor taketh from any the proprietie of his temporall estate Barbarous Mahomet Ep. Morbisani ad Pium 20 had art enough to urge this argument against Pope Pius the second that he erred in exciting Cruciados to invade Turkie for said he ex lege ipsius Christi non potestis aliquem ad credulitatem compellere that is by the Law of Christ it is not lawfull for Christians to compell any to Christianity 4 Ab exemplo we have no such precept of Christ or patterne of the primitive Christians to propagate the Gospell by war gladio or is not ore gladij ever they did it by the word never by the sword 5 Ad hominem wee our selves condemne their Cruciados and Renegados the Popes inticing of Princes to publike invasion or of subjects to domesticall insurrection 6 Conversion by compulsion is not of Christian lenity Christ himselfe comparing it to the piping of children 7 All this I confirme with the sentence of our earthly King Iames on Rev. 20. Quaerunt impij persequntur fideles Fideles inquisitioneÌ„ persecutionem patiuntur that is the ungodly doe inquire for and persecute the faithfull but it is the propertie of the faithfull to suffer their Inquisition and Persecution and 8 with the saying of the King of Heaven Impij obsident fideles obsidentur the wicked are the Besiegers and the faithfull the besieged Rev. 20. 9. For never did the Lambe hunt the wolfe nor the Dove pursue the Hauke but the contrarie is continuall Therfore simply it is unlawfull for Protestants to put downe Poperie by force of Armes It remaineth then that we distinguish of the Persons moving the warre and of the reasons moving the persons The Person moving this warre must be Summus Magistratus a Soveraigne No subjects may take up Armes for propagating their Religion This indeed is objected by the Papists unto Monarchoâ—ach â—art 1. tit 6. Fraâ—in oratione habita Lovanij anno 1565. Melancton lib. Consil Evang. part 1. p. 314. â—ilson the French Dutch Germans and Suevians and indeed to all the Reformed that they reformed Religion by Rebellion Some answer they did take up armes onely se defendendo to save their liues from implacable violence Some that they tooke up armes against their fellow subjects who abused the authority and minority of their Kings Some that their soveraigne was not an absolute Prince but onely ex Abbot de Antic cap. 7. sect 6. conditione Some that those warres were managed jure suo non aliquo ecclesiae privilegio for the infringing of the fundamentall Lawes of those Lands not for any reasons of Religion Others render other reasons For my selfe I say I know not the Lawes of those Republikes nor the circumstances of
whether this be not a most partiall judgement Secondly wee all concurre that the sense of the Scriptures is more than the letter of the Scripture but the Pope giveth the sense thereof and God onely the letter Concerning the Scriptures therefore the Papists ascribe more to the Pope than they doe to GOD himselfe Which was wisely concluded at the conclusion of the Councill of Trent by Hugo Bishop Trent Hist lib. 8. Bestice that no law doth consist in the termes but in the meaning not in that which the Vulgar or Grammarians give it but in that which Vse Authority doe confirme that Lawes have no power but that which is given them by him who governeth and hath the care to execute them that he by his exposition may give them a more ample or a more straite sense yea a contrary vnto that which the words import This certainly cannot bee to love the Gospell but to use the Gospell to serve their owne turnes I retort their owne words on their owne Dutif Consid 3. cap. 2. persons It commeth to passe that that Word which was given as a Pillar of fire to direct lighten them in all Verity is turned into a Piller of Smoake so darkening and infatuating their Vnderstanding that they rush headlong into all kinde of Heresie As Areas the Spartan Generall by the smoake of Houses which Iust Hist lib. 24. Sect. 1. himselfe had fired blinded himselfe and his owne Souldiers Conspectum sibi suisque abstulit saith Iustin in that History Even so the Church of Rome rejecting the love of the Gospell being blinded with the love of their owne errours have cast themselves into the armes of Antichrist and are inextricably inthralled by the deceiveablenesse of unrighteousnesse I have discovered the minde of those that embrace Antichrist they have the Gospell but they have no minde to it they doe not love the Gospell Next followeth the end why they love Antichrist but not the Gospell Negatively Ne salvi fierent the neglect of their salvation Their salvation doe they neglect not absolutely but comparatively As before they did not absolutely reject the Gospell but the love of the Gospell that is they did love some earthly commodity better then this heavenly treasure So here they doe not grosely reject their salvation but there is some Person Profit Pompe Pleasure or Preferment There is something which they preferre before it or the meanes thereof They receive not the love of the truth that they might be saved To propose an authenticall exposition I will take the sense as it is expounded by a learned Papist Dr. Steuard on this place Saint Paul saith he doth speake of such men Steuartius in 2 Thes 2. at are mentioned by our Saviour Iohn 5. 44. How can yee beleeve which receive honor of one another seek not the honor which cōmeth of God only Quasi diceret Dominus perditionis multorum causam esse Ambitionem ne Christo credentes ad veritat is lumen pervenient That is Ambition is the cause that many receive not the Truth that they might be saved Which hee confirmeth out of Hilary Immoderati animi affectus saepe mentem de suo statu deijciunt ne veritatem agnoscant neque cognitam sequantur That is the immoderate affections such as Ambition doe put the minde out of frame that it cannot know the truth nor follow it being knowne To which wee may adde woefull examples Pappus de Haeresibus pag. 194. c. Thebutes refused the love of the truth and did spread his Errours in Iury Valentinus in Egypt Novatus in Affrica Aetius in Antiochia Donatus in Numidia and Arius throughout the World All forgetting Damnosum lucrum Erasmus in Luk. 4. est quod pietatis jactura emitur What advantage will it bee for a man to gaine the whole world and to lose his owne soule Mat. 16. 26. Yet to them was Honour what the Sparrowes dung was to old Tobit 2. 10. It put out their eies whereby they could not see or would not see the Truth at least the love of the Truth that they might be saved Such and so Ambitious is the See of Rome as any that ever the Sunne showne on To make this plaine ponder what the Pope was and what he is The Pope of Rome was a Bishop at first over many Ministers in one City next a Metropolitane over many Bishops in one Province after that a Patriarke over many Metropolitanes in one Diocesse for the Romanes had seven Provinces in one Diocesse Finally hee attained to bee Occumenicall Patriarke of the whole world But now hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 climed higher then the top of the Ladder Ecce duo gladij hic hee doth usurpe a double Supremacy both Ecclesiasticall and Temporall He will be Lord Paramount in all Causes and over all Persons under the cope of heaven Now when our English tooke Saint Domingo Cambden anno 1583. in India amongst many memorable things they sound in the Towne-house the Armes of the King of Spaine under them was painted an Orbe or Picture of the World with a pransing Horse spreading his fore-feet over the Verges thereof with this Motto Non sufficit Orbis that is the World is too little for me A Posie passing fit for the Pope Non sufficit Orbis the World cannot suffice his Ambition Nay the Latine appetite doth equall that Chrysin 1 Thes 1. 8. Gracian Dropsie even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a world of worlds cannot content him So that we may speak of the Pope what a Pope once spake of his Cardinalls Benedict the 12. being on a time moved to create more Cardinals answered that he was prest to performe their petition provided Si modo novum mundum creare posset provided that it were in his power also to create a new world for the world which now was would hardly suffice those Cardinals who were now In a word the world will not suffice the Popes Ambition This therefore I suppose sufficient to shew that the Pope is Ambitious To adde plenty of proofes to the plainnesse thereof I suppresse the grosse sayings of his Clawbacks and Canonists I will quote onely the Controversie-writers who we know can and doe blanch the most notorious absurdities of the Papacie Thus they speake Primatus Pontificis est Bell. de Rom. Pont. Praef. summa totius rei Christianae Bellarmine placeth the summe of our Christian Religion in the Superiority of the Pope Suarez doth professe Suarez Apol. Prooem as much in his Preface to his Apologie On the Popes dignity doth depend Salus Ecclesiae the safety of the Church Martinus Alphonsus M. Alphons Praef. Apol. Suaris a Mello raiseth this one note higher Sumi Pontificis est potestas supranaturalis it is saith he a Supernaturall power which wee must acknowledge to bee in the Pope Yea saith Lessius it Lessius de Ant. Dem. 14. is granted by the Princes
1584. But that ever by those Statutes any papist or Priest lost his life meerly for being a papist or a Priest this is a popish lye surnamed Antichristian The next is notorious to those who are not notablie selfe-wild and selfe-blind That there is impunitas no punishment nor penall lawes for Anabaptists Familists Libertines and Atheists I may feare them to be Atheists who dare to presumptuously lye in the sight of God and man The penalty for every Recusant is 12 pence a Sunday 20 pounds a moneth 2â— Eliz. 1. 3â— â—lâ—z 1. and to be bound to behaviour The perswaders of others to be Recusants are to bee punished with imprisonment The obstinate are forced to abjure the Land if they refuse to abjure after abjuration goe not out or returne againe into the land are made guilty of felony though I thinke never any of them were executed as felons therefore The punishment of them by their Purse and of their persons by imprisonment Protestants esteeme satis To proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto blood we leave that as a Popish superque These are the penalties of all recusants 35. Eliz. 1. onely from some of them some Popish Recusants are exempted Lessius therefore did more then my Text speaketh of He did both Beleeve and write a lye when hee printed his impunitas that Anabaptists Familists Libertines Atheists have no punishmeÌ„t in England Those three last That judiciall Acts are forged and witnesses suborned against the Papists and that their Children are taken by force from Papists I dare say there are a thousand Papists in England would bee ashamed of this lye and their very Children will never beleeve that such lyes were ever utterâ—d much lesse printed by the Fathers the Iesuites and yet Lessius was one of them and did all those That the world may see our severity against the Papists I will here shew a synopsis of those statutes not willingly omitting any materiall branch of them According to the generall Statute for all recusants the Papists who refuse to 23. Eliz. 1. come to Church their penalty is 20. l. a month The obstinate of Meanes are consined to their 35. Eliz. â— houses and the compasse of 5. miles and the obstinate of small ability to abjure the land convicted Papists forfeit their Copyholds For not paying their 20. l. a moneth they forfeit two thirds of their lands to the King since two thirds of 1. Iacob 4. the Lands of convicted Papists are absolutely to 3 Jacob. 4. the King Refusing of the Oath of Allegiance they incurre imprisonment and a praemunire 7. Iacob 6. and are excluded from exercising any Office of judicature and from the practice of the Law Physick Surgery and such like To maintaine the Popes Authority above the King is Treason Priests and Iesuits to come into the land 5. Eliz. 1. 27. Eliz. 1. Treason To reconcile to the Pope from obedience to the King Treason To bring Crosses Agnus 3. Iacob 4. 13. Eliz. 2. 27. Eliz 2. De s c. into the land Treason To harbour Iesuites and Priests is felony To send reliefe to Priests and Iesuites in Seminaries beyond Seas a praemunire To conceale Iesuites or 3. Iacob 4. 3. Iacob 4. Priests imprisonment To keepe a Recusant in his house ten pounds a moneth No Popish recusant to come to the Court none to remaine in London no Popish man to be a guardian nor woman to bee an executrix No Papist may send their Child beyond seas nor present a Benefice Finally All Papists must be disarmed If these Lawes should seeme to the pittifull or partiall to be too sharpe Such must know 1. This sword is not alway drawne I feare our Land concerning Papists penalties to bee more defective in their executions than they are excessive in their constitutions 2. I can use the phrase of Lessius more truely of the Papists â—â—â—â— Dâ—m 2. Câ—mp 9. than hee doth of Anabaptists and Atheists Omnes tuto degunt se propagant vel legum promissu vel Magistratuum conniventiâ for many yeeres most of the Papists have practised their religion privately and professed it publikely either by the permission of the lawes or by connivence of the Magistrates securely 3. This severity we will esteeme great lenity if in Spaine or in the Spanish Dominions the Papists will doe no more to the Protestants 4. Howsoever we see these clamours of Lessius to be groundlesse Calumnies the fruit of a Heart deluded that it doth beleeve a lye Though these be lyes enough yet there remaineth mandra mendaciorum I must produce Cypr. de Alâ—at another Popish Authour laden with lyes Eudaemon writeth thus Quod Synagogas vestras Eud. de Ant. l. 3. c. 4. adire c. Because the Roman Catholikes will not come to your Churches nor heare your sermons nor receive your Communions therefore you vexe them with most bitter proscriptions and intolerable penalties till they be beggered in their estates or rot in prison or condemned for treason without any lawfull tryall The same Author in the same Treatise proceedeth in the same lying but with a more stretched out mouth and a tongue set on the Tainters for that purpose Membra Christi exilijs c. The members of Christ you destroy by banishments imprisonments Bonds and confiscation of their goods you batter them with whippings teare them in pieces with rackings and torment them with new kindes of Tortures which through hatred of Religion and love to doe hurt cruelty doth every day invent for you and prompt to you Finally for his sake doe you slay the holy Martyrs all the day long and you account them sicut Oves occisionis as sheepe led to the slaughter Quae urbs quod oppidum qui vicus quis pagus in Anglia nostro Catholicorum sanguine non redundat What City what Towne what Parish or Village through England doth not slow with the blood of us Catholikes I cannot but plead with this man if I now hold Iob. 13. 19. my tongue I shall give up the ghost What City what Towne what Parish what Village through England is there wherein the blood of Papists have not beene shed in abundance Whether is this mans challenge more audacious or his lye impudent Surely this Eudaemon was Endimâ—on hee was a sleepe when hee wrote these Butcheries in Germany which we did not so much as dreame on in England Or rather Iohannes Cretensis is in truth a Cretian Tit. 1. 12. Semper mendaces an incomparable lyer I suppose in this congregation some have seene the City and some the Country and some both and is there not one in this whole congregation that can gainsay this imputation But from Dan to Bersheba from London to Barwick from Saint Michaels to Dover throughout England Not one City Towne Parish or Village which hath not shed some blood and in abundance of the persecuted martyred Romane Catholikes Dic aliquem dic