greatnesse after the doctrine and the example of our Saviour should chiefly stand in humbling themselves And that the Bishop of Rome did by intolerable ambition challenge not only to be the head of all the Church dispersed throughout the world but also to be Lord of all kingdoms of the world as is expressely set forth in the book of his own Canon-Lawes He became at once the spoyler and destroyer both of the Church which is the kingdom of our Saviour Christ and of the Christian Empire and all Christian kingdomes as an universal Tyrant over all The particulars of whose actions to that end are there related viz. The Bishop of Rome stirring up subjects to rebell against their Soveraigne Lords even the Son against the Father pronouncing such Schismaticks and persecuting them who resused to acknowledge his above-said challenge of supreme authority over them discharging them from their oath of fidelity made not only to the Emperour but to other Kings and Princes throughout Christendome The most cruell and bloody wars raised amongst Christian Princes of all kingdoms the horrible murder of infinite thousands of Christian men being slain by Christians the losse of so many great Cities Countries Dominions and Kingdomes sometimes possessed by Christians in Asia Affrick and Europe The miserable fall of the Empire and Church of Greece sometime the most flourishing part of Christendom into the hands of the Turks The lamentable diminishing decay and ruine of Christian Religion and all by the practice and procurement of the Bishop of Rome chiefly which is in the Histories and Chronicles written by the Bishop of Rome's own favourites and friends to be seen claiming also to have divers Princes and Kings to their vassals liege men and subjects c. behaving themselves more like Kings and Emperours in all things then remained like Priests Bishops and Ecclesiastical or as they would be called spiritual persons in any one thing at all c. and so concludes with an exhortation of all good subjects knowing those the speciall instruments of the Devill to the stirring up of all Rebellion to avoid and flee them Is not this a full description of the pride of that man of sinne 2 Thess. 2. in exalting himselfe above all Kings and Princes and that son of perdition being understood actively who was the cause of the perdition or losse of so many thousands of Christian mens lives And in the sixth part of the same Sermon you have a more particular relation of the Bishop of Rome's blood-shed accoding to the description of that Harlot Revel 17. 6. in these words viz. And as these ambitioâ—s usurpers the Bishops of Rome have overflowed all Italy and Germany with streams of Christian blood shed by the rebellims of ignorant subjects against their naturall Lords and Emperours whom they have stirred thereunto by false pretences so is there no Countrey in Christendome which by the like means of false pretences hath not been over-sprinkled with the blood of subjects by rebellion against their naturall Soveraigns stirred up by the same Bishops of Rome c. And in conclusion as the Sermon often entitles the Bishops of Rome unsatiable wolfes and their Adherents Romish greedy wolfes so doth it in speciall call the See of Rome the Babylonicall beast in these words viz. The Bishop of Rome understanding the bruit blindnesse ignorance and superstition of the English in King Johns time and how much they were inclined to worship the Babilonical beast of Rome and to fear all his threatnings and causelesse curses he abused them thus c. I have transcribed these the more largely out of the Book of Homilies both that such as have rejected them as Popish may see their errour and those that now so much favour the See of Rome that they call such language railing may have their mouthes stopped being it is from the mouth of the Church of England in her Homilies which is a good warrant for her sons to say after her Let the Reader judge whether these passages do not confirme rather then contradict or be contrary as Doctor Heylene saith to the Articles of Ireland and the Primates judgement of the See of Rome I shall only alledge one passage more and that is in the conclusion of the second part of the Sermon for Whit-sunday viz. Wicked and nought were the Popes and Prelates of Rome for the most part as doth well appear by the story of their lives and therefore worthily accounted among the number of false Prophets and false Christs which deceived the world a long while the Lord defend us from their Tyranny and pride that they may never enter into this Vineyard again but that they may be utterly confounded and put to flight in all parts of the world And he of his great mercy so work that the Gospel of his Son may be truly preached to the beating down of sin death the Pope the Devill and all the kingdome of Antichrist c. This latter passage is only produced by Doctor Heylene as an evidence that the Pope is not declared to be Antichrist either here or any where else in the book of Articles or Homilies which how the force of it can be extended so farre beyond its own sphere both not appeare For his principal argument that he finds here the Pope and Antichrist distinguished as much as the Devil and the Pope 'T is answered The destiuction here is not between the Pope and Antichrist but between him and his Antichristian kingdom for the words are not the Pope the Divell and Antichrist but and all the kingdome of Antichrist That Universality all comprehending both head and members And if we should allow a Duumvirate in the Pope and Devill for the government of that kingdom one as the visible head the other as the invisible or the one him that reigneth the other by whom he receiveth power so to do Rev. 13. 4. both might be thus owned without infringing the title of either Howsoever 't is not the arguings from such niceties in the placing of words which the book of Homilies are not strict in as might be shewed in several instances but the observation of the scope and drist of the place the comparing it with others the concurrance of the judgement of severall eminent Bishops afore-cited who cannot be imagined to declare against the doctrine of it will carry the sense of it accordingly with the judicious and unbiassed Reader and so much for the book of Homilies Unto which I might also adde the opinion of some learned men liveing and dying within the outward communion of the Church of Rome To instance onely in Padrio Paulo who wrote the History of the Councill of Trent After whose stabbing by an Emissarie from Rome many of the Clergy of Venice brake out into that application calling that See Impura insana superba meretrix pestis ac lues mortalium and her ruine to be expected according to Rvelat 18. Some of the verses are printed at the end
endure a short space To make this short space a thousand years or else to put in so many years of the Popes government over Rome before Antichrist come who shall forsooth revolt from his Obedience It seemes rather the dream of a waking man then to hold any likelyhood of Truth Howsoever it resteth even by Viâ—gas consent notwithstanding his cunning combination of two states of Rome that under Paganisme and that under Antichrist with a thousand years between that Rome must have continued Christian for sundery Ages before her Desolation and for ought doth yet appear the present Monarchy which she claims to exercise over the Christian World is the Mystical Babylon out of which Gods People are called For the better clearing whereof let us consider the Description that is made of this Babylon by the Angels and our Saviour Christ himself more distinctly to see whether it doe agree to the present estate of Rome or no The Angel tells Iohn in the last Verse of the former Chapter The woman which thou sawest is the great City which reigneth over the Kings of the Earth and before Verse 5. upon her forehead is a name written Mysterie Babylon the great Touching this greatness I may spare my pains to speak much there is a learned Book of Iustus Lipsius which he intitles Admiranda marvells touching the greatness of Rome not long after in concurrence thereto there was another made by Thomas Stapleton our Countreyman Professour at Lovaine which he intitles Vere admiranda Marvels indeed touching the greatness of the Church of Rome wherein by comparison he indeavours to shew that for largeness of Extent strength and power over Princes themselves honour yielded unto it the greatness and magnificence of the Romane Church doth far surpass the Roman Empire These two books were both printed together and set forth at Rome against the year of Jubilee 1600. as if the Papacy laboured to carry in her forehead the name Great Babylon For the reigning over the Kings of the Earth by this great City which is another point of the Angels description It is true that heathen Rome had anciently in the borders and confines of the state sundry Kings that held their Kingdomes of her Such were the Herods Aretas and Agrippa mentioned in the New Testament but these were neither in number nor dignity nor in the absolutenâ—ss of their subjection to be compared with those that the now Rome reigneth over And no great marvel if the Roman Emperour armed with thirty or fourty Legions had many Kings at command saith Stapleton but that the Pope being altogether unarmed should give Lawes to the Kings of the Earth and either advance them to their Kingdomes or depose them who would not account worthy of great marvel true but the Angel shewes us the true reason the ten hornes which thou sawest are ten Kings which have received no Kingdome as yet but receive power as Kings at once with the beast c. For God hath put in their hearts to fulfil his Will and to agree and to give their Kingdome unto the beast until the Word of God shall be fulfilled And consider I pray you here the manner how they have given their Kingdomes to the beast Vpon the Election of any new Pope they send a solemne Embassage to profess their Obedienee to him And one of those which is extant in Print as great a Monarch as any the Christian World hath Offers himself and all his Kingdomes his Seas Firm lands Islands Armes Forces Treasures Ships Armies whatsoever he is whatsoever he hath whatsoever he is able to doe and falling down at the Popes feet as a most obsequious Sonne he acknowledgeth and confesseth him to be the true Vicar of Christ our Saviour on Earth the successour of Peter the Apostle in that See the head of the Vniversal Church the Provost Parent and Pastor of all Christians praying him and humbly beseeching him that he would receive all whatsoever be hath offered to the profit defence of the Church into his Pâ—otection and Patronage And these words c. are said with a gesture corespondent the Embassador falling down upon his knees let Lipâ—ius if he can with all his reading in Story shew us such an Example of any King subject to old Pagan Rome It is true that Nero accounted it for his highest Glory to have set the Crown upon Tiridates the King of the Armenians head in the City of Rome with great state and pomp But let us see saith Stapleton If the Majesty of the Church of Rome hath not had an equal part of this glory yea and a greater and then he reckons how Pope Leo the third gave the Empire to Charles the great and how other Popes conferred to others a great many other Kingdomes One thing he forgets that neither Nero nor any other Emperour of old Rome ever Crowned any with his feet as Celestine the third did Henry the sixth nor caused him to hold their stirrops or kiss their feet much less set their feet upon their neckes as Pope Adrian the fourth and Alexander the third did to the Emperor Frederick And that we may not spend more time in proving that the present Papal Rome reigneth over the Kings of the Earth the Merchants of Babylon are now resolved That all the Kingdomes of the Earth are the Popes insomuch that the best Title that any Prince can have to his Crown is Dei Apostolicae sedis gratia by the grace of God and Apostolick See And Cardinal Bellarmine recognizing his works retracts that which might seem to Cross this title about the Popes dividing the new world to the Portugals and Spaniards And tempers that which he had said that Christ himselfe whose Vicar the Pope is had no temporal Kingdome and lastly asserts more roundly contrary to his former opinion viz. That the Church may deprive infidels of their Dominion which they have over the Faithfull yea albeit they do not endeavour to turn away the Faiâ—hful from the Faith Howsoever she doth not alwayes so because she wanteth strength or doth not judge it expedient but questionlesse if those same Princes do goe about to turn away their people from the faith they may and ought to be deprived of their Dominions I shall not need to call to rememberance here what Faith or infidelity is at this day in the Roman Language when Paul the Fift teacheth the Catholickes that they cannot take the Oath of Fidelity salva fide Catholica with safety of the Catholick Faith which shewes that if the Pope may deprive infidels of their Dominions how much more such as are Christians being thereby more under the verge of his Authority concerning the Popes ruling over the Kings of the Earth this may suffice The Angel which in the begining of this Chapter proclaimeth the fall of Babylon saith that all Nations have drunke of the wine of the wrath of her Fornication and the Kings of the earth have committed
the judgement of Arminius Now that the Divines of the Reformed Churches beyond the Seas do generally accord also in it need not to be inserted being sufficiently known such as Daneus Franciscus-Iunius Tilenus Morneus Viguierus Rivetus Chamerus etc. The Reformed Church of France have made it one of their Articles in their confession as â—e may find in Chamier Paustrat Cathol Tom. 2. lib. 16. de Antichristo cap. 1. where he gives you the words of the 31 Article conceived in Synodo Papinsensi owned by him to be the confession of the reformed Churches in France in these words following Whereas the Bishop of Rome having erected to himself a Monarchy over the Christian world doth usurp a Dominion over all Churches and Pastors and hath rose to such a height of pride as to call himself God will be adored and all power to be given him in heaven and earth disposeth of all Ecclesiastical things defines Articles of Faith saith the authority of the Scripture and the interpretation of it to be from him maketh Merchandize of soules dispenseth with vowes and oathes institutes new worships of God As also in civil affaires treads upon the lawful authority of the Magistrate in giving taking away translating of Empires We do believe and assert him to be the very proper Antichrist son of perdition foretold in the word of God the scarlet harlot sitting on seven mountains in the great city which hath obtained a rule over the Kings of the earth and we do expect when the Lord according to his promise and as he hath begun will destroy him with the spirit of his mouth and at length abolish with the brightnesse of his coming And Maresius in his preface to the Answer of Hugo Grotius his Observations upon the 2 Thes. 2. and other places gives us the like Article agreed upon in Synodo Nationali Gapensi Anno 1604. which hath very little or no difference from the former and so needlesse to be repeated Which do fully agree with the Synod of Ireland by by the Arch-bishops and Bishops and the rest of the Clergy there in the Convocation holden at Dublin 1615. num 80. viz. The Bishop of Rome is so farre from being the supreme head of the Vniversal Church of Christ that his works and doctrine do plainly discovar him to be the man of sin foretold in holy Scripture whom the Lord shall consnme with the spirit of his mouth and abolish with the brightnesse of his coming The former Synod may possibly be undervalued with some by bearing the name of Presbyterian but seeing it consents with the latter which was Episcopal why may it not be an introduction to a further moderation betweene them in other matters And it stands but with justice that if Presbytery have had a hand in the match of Episcopacy with Popery which seems to have been without consent of parties it should upon this evidence be the more forward in assisting in the divorce Now in regard that above-said Article of the Church of Ireland confirmed by the judgement of the late Primate hath been objected against by Doctor Heylene for that as he saith there is no such doctrine in the book of Articles nor in any publick monument or record of the Church of England but the contrary rather â— shall cite some passages out of the book of Homilies which are approved by the book of Articles as a larger declaration of the Doctrine of the Church of England and leave it to the Readers judgment In the third part of the Sermon of good works speaking against the Popish singing of Trentals and the superstitious Orders in the Church of Rome introduced to serve the Papacy these words are as followeth viz. Honour be to God who did put light in the heart of King Henry the eighth to put away all such superstitions and Pharisaical Sects by Antichrist invented c. which can be meant of no other but the See of Rome by the words not long after viz. Let us rehearse some other kinds of Papistical superstitions c. In the second part of the Sermon of salvation speaking against the Popish opinion of justification by works these words are as followeth Iustification is not the office of man but of God for man cannot make himself righteous by his own works neither in part nor in the whole for that were the greatest arrogancy and presumption of man that Antichrist could set up against God etc. and so accounts it not the doctrine of a Christian that sets forth Christs glory but of him that is an adversary to Christ and his Gospel and a setter forth of mans vain-glory c. And that passage in the third part of the Sermon against the perill of Idolatry p. 69. I leave to the Readers judgement if the sense can be understood otherwise then of the See of Rome in these words following viz. Now concerning popish excessive decking of Images and Idols with painting gilding adorning with pretious vestures pearles and stones what is it else but for the further provocation and inticement to spiritual fornication which the Idolatrous Church understandeth well enough For she being indeed not only an harlot as the Scripture calls her but also a foule filthy old harlot for she is indeed of ancient yeares and understanding her lack of nature and true beauty and great lothsomnesse which of her self she hath she doth after the custome of such harlots paint her self and deck and tire her self with gold pearle stone and all kind of pretious jewels that she shining with the outward beauty and glory of them may please the foolish fantasie of fond lovers and so entice them to spiritual fornication with her Who if they saw her I will not say naked but in simple apparel would abhorre her as the foulest and filthiest harlot that ever was seen According as appeareth by the description of the garnishing of the great strumpet of all strumpets the Mother of whoredomes set forth by Saint Iohn in his Revelation Apoc. 17. who by her glory provoked the Princes of the earth to commit whoredome with her c and it followeth pag. 77. And it is not enough to deck Idols but at the last come in the Priests themselves likewise decked with gold and pearle and with a solemn pace they pass forth before these golden puppets and fall down to the ground on their marrow-bones before the sehonourable Idols and then rising up again offer up odours and incense to them c. He that reads the whole cannot judge of it to be meant otherwise then of the Papacy And if the fifth and sixth part of the Sermon against wilful rebellion be viewed there will be found such a large narration of the pride and ambition of the Bishop of Rome that there will not need any further help to an application of that 2 Thes. 2. to him which thus beginneth viz. After that ambition and desire of dominion entred once into Ecclesiastical Ministers whose
old had under the Law in curing the Lepers who therefore accordingly may be said to forgive and retaine sins whilst they shew and declare they are forgiven or retained of God So the Priests put the name of the Lord upon the children of Israel and were commanded to blesse the people in saying The Lord blesse thee but it was the Lord himself that blessed them according to the next words and I will blesse them And thus in these four things I leave it to be calmly considered of if the Ministers have not power left them by Christ in relation to forgivenesse of sins and with these limitations whether that part of the old form of the words of Ordination might not be continued also which seems to me to be explained in the next following them viz. And be thou a faithfull dispenser of the word and Sacraments c. through both which the graces of the Holy Ghost and remission of sins are conveyed and sealed in the name of the Father and of the Son and of the Holy Ghost According as in the words at the Communion used to the recipient the former clause was added in Q. Elizabeths dayes to give the more full sense of the latter And let not any by this Moderate expression extenuate the office of the Ministery as Bellarmine would by this inferre that any Lay-man Woman or Child may absolve as well as the Minister as we have among our selves too many of that judgement For it consisteth not in speech but in power or Authority he being as the officer of a King Authorized to make Proclamation of his pleasure Every man may speak one to another to the use of edifying but to them is given 1 Cor. 10. 16. power to edification God hath made them able Ministers not of the letter but of the Spirit That from them it comes 1 Thess. 1. 5. not only in word but in power also and in the Holy Ghost and in much assurance which accordingly hath been experimentally found that howsoever another may from the Scripture shew as truly unto the penitent what glad tidings are there intended to him yet to drooping and doubting soules it hath not been so efficacious in quieting them and giving satisfaction to their consciences either in sicknesse death-bed or otherwise as by the Ministery ordained and commissionated for that end That as 't is their office to pray and exhort you in Christs stead to be reconciled unto God so having listened to that Motion and submitted your selves accordingly 't is their office to declare and assure unto you in Christs stead that God is reconciled with you All which appeares to be the ancient doctrine of the Church of England by what is publickly declared in the exhortation before the Communion to be read sometimes at the discretion of the Minister which is the recitd and approved by the Primate as followeth And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any of you which by meanes aforesaid i. e. Private examination and confession of sinnes to God cannot quiet his own conscience but requireth further Councell and Comfort then let him come to me or some other discreet and learned Minister of Gods word and open his grief that he may receive such Ghostly Councel Advice and Comfort as his Conscience may be relieved and that by the Ministery of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoyding of all scruple and doubtfulnesse And now let the Reader judge if Dr. Heylene hath not cause to repent of his rash censure of the Primate in his late book p. 108. as if in this part of his Answer to the Jesuite he had as he saith in this particular utterly subverted as well the doctrine of this Church as her purpose in it c. when those two arguments which himself urgeth from the words of Ordination and the exhortation at the communion are produced and defended by the Primate also What would he have he saith the doctrine of the Church of England is that The Priest doth forgive sins authoritativè by a delegated and commissionated power committed to him from our Lord and Saviour doth not the Primate say the same that 't is not only declarativè but designativè not only by way of information out of the word of God as another understanding Christian may do to the penitent that his sins are pardoned but he doth it authoritative as having a power and commission from God to pronounce it to the party and by the seale of the Sacrament to assure the soule of the penitent that he is pardoned of God which no other man or Angel can do ex officio but the Minister of Christ according to that of the Apostle To us is committed the word of reâ—couciliation this is the summe of the Primates judgement He that would have more must step over into the Church of Rome for it I shall only make a trial whether Doctor Heylene will so conclude against Mr. Hooker as he hath against the Primate who in his sixth book of Ecclesiasticall Policy consents fully with him where after his declaring that for any thing he could ever observe those Formalities which the Church of Rome do so esteem of were not of such estimation nor thought to be of absolute necessity with the Ancient Fathers and that the form with them was with invocation or praying for the penitent that God would be reconciled unto him for which he produceth Leo Ambrose Ierome c. p. 96. He thus declares his judgement viz. As for the Ministerial sentence of private absolution it can be no more then a declaration what God hath done it hath but the force of the Prophet Nathan's absolution God hath taken away thy sins then which construction especially of words judiciall there is nothing more vulgar For example the Publicans are said in the Gospel to have justified God the Iewes in Malachy to have blessed the proud man which sin and prosper not that the one did make God righteous or the other the wicked happy but to blesse to justifie and to absolve are as commonly used for words of judgement or declaration as of true and reall efficacy yea even by the opiâ—ion of the Master of sentences c. Priests are authorized to loose and bind that is to say declare who are bound and who are loosed c. Saint Ierome also whom the Master of the Sentences alledgeth directly affirmeth That as the Priests of the Law could only discern and neither cause nor remove Leprosies so the Ministers of the Gospel when they retain or remit sinnes do but in the one judge how long we continue guilty and in the other declare when we are clear or free Tom 6. Comment in 16. Mat. So saith Mr. Hooker when conversion by manifest tokens did seem effected Absolution
Roma Babylon aut Roma quo tempore Babylon esse coeperit Cuirei tot ibi circumstantias adhibet S. Johannes vix ut in ea errare â—uiquam contingat Quâ— enim Babylon ibi eadem meretrix magna dicitur c. Edoctum antem ibi se dicit Johannes à spiritu de rebus quae venturae essent Quod si jam Romam ibi quo tu sensu vis designavit nihil venturum edocuit spiritus Ethnica enim tum Roma in Auge erat vel maximè Propheticus verò is liber totus haberi solet c. nimis autem illa misella tum prophetia foret si praediceret fore ut persequeretur Româ— Christianos â—idit verâ— hoc priusquam in Paethmos relegaâ—us esset c. p. 183 184. and p. 185. De ca Roma quae veneficiis seducit quae agnum specie refert scriptam tamen in fronte blasphemiam in Temph Dei sedet cujus merces hominum animae quam decem Reges igne concrematuri sunt ad perniciem sempiternam quae per pseudo prophetam suam vim habet signa faciendi Verè à Toâ—â— dicitur Romam Christianam perditam non iri Non cerâ—è sed illam Antichristianam sciliâ—et c. s Thes 31. De Pontificâ— Râ—mano praecipuis qui iâ—si attribuuntur titulis S. 12. Adversarii parro Dei Antichâ—isti nomen ipsi compeâ—ere evidentissima ratione monstratur Prius enim illi Apostolus 〈◊〉 quum appellat illum homiâ—nem peccati filium perditionâ—s adversarâ—um efferentem se supra vel contra omne id quod dicitur Deus aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it a ut in templâ— Dei tanquam Deus sedeat prae se ferens se esse Deum qui ex collapso Imperio Romano exuâ—get ejusque vacantem dignitatem occâ—pâ—bat haec enim 〈…〉 Romano sâ—la intelligenda esse intelligi posse asserimus Antichristi verâ— nomen ilâ—i competeâ— excellentissimè sivè particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositionem sive unius reâ— pro altera substitutionem vel legitimè factam aut per vim fraudâ—â— c significat S. 13. i. e. Omni instiumentorâ—m Satanicorum genere usus est sophistica hypocrisâ— menâ—aciis aequâ—vâ—cationibus perfidia perjuriis violentia veneno aâ—mis adeo ut merito dici possit bestiae illi formidabili quae Pardo Vrso Leâ—â—i similis est quâ Romanum Imperium significatum est successisse c. Faxit Deus ut Ecclesia ab Antichristi fraudibus Tyraâ—nide liberetur Religiosae sapientiae est Curiam Romanam aâ— Ecclesia in qâ—â Pâ—ntifex sedeaâ— interstinguere c. t â—ùm Episcopâ—s Romanus erecta sibi iâ— orbe Christiano Monarchia dominationem usurpet in omnes Ecclesias pastores in tantam erectus superbiam 1 ut Deum se dicat Can. satis dist 96. lib. 1. Sacâ—ar Cerem cap. de Benedictiensis veliâ—qâ—e 2 adâ—rari Concil Lateranâ—ult Seâ—â— 1. 3. 9 â— omnemque tribui sibi potestatem in 〈◊〉 in terra res Ecclesiasticas oâ—nes dispâ—nat articulos fi lei definiat Scripturarum authorâ—taâ—em atque interpretationem à se esse dicat animarum 〈◊〉 exerceat veta juramentáque dispenset novos Dei cultus iâ—stituat Tum in civilibus legi â—mam magistratuâ—um auâ—hâ—itatem pedibâ—s subâ— gat 〈◊〉 ablatis 〈◊〉 Imperiis Credimus atque asserimus esse verum illum Gâ—rmanâ—m Antichristâ—m perditicnis filium pronâ—nciatum in verbo 〈◊〉 Meretricem purpuratam it sidenâ—em septem 〈◊〉 in â—ogna civitate quae regnum 〈◊〉 in Reges terrae Expectaâ—â—sque dum Dominus prâ—ut prâ—â—sit ac jam coepit conficiâ—ns cum spirituoris sui tandem illâ—stâ—â— adventu suo aboleat u Calvin Epist. 104. Under the Papacy some Church remaineth a Church crazed forlorne mistaken yet some Church his reason is Antichrist must sit in the Temple of God which is cited by Mr. Hooker Instit. Sect. 27. Gehâ—â—i a man though over-run with a Leprosy and to be shunned as unclean Antichristianismus est morbus in Christianismâ— * The words of the Cardinal are these viz. by this Article i. e. that Kings are not deposable by the Pope we are cast headlong into a manifest heresie as binding us to confesse that for many ages past the Catholick Church hath been banished out of the whole world for if the Champions of the doctrine contrary to this Article do hold an impious detestable opinion contrary to Gods word then doubtless the Pope for so many hundred years expired hath not been the head of the Church but an heretick and the Antichrist p. 453. * The usual stile of the Sybils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Roma septicollis in Plutarch Varro a Festival among the Romans called dies septem montium Tertul. in his time calls the people of Rome the people of the seven hills Ipsam vernaculam septem collium plebem convenio Apol. l. 35. x Ita avidè avent homines â—ii Petrum Romae alicubi in Scripturâ reperire potiâ—s ut Babyloneâ—â— velint esse Romam ubi Peâ—â—us fuit quam ut Petrus Romae nâ—n fuerit Valde enim illorum interest ad â—aput fidei ut Petrus Romae credâ—tur fuisse c. Tort. Torti p 183. y Certissimum esse nomine Babylenis Romaâ—urbem significari Anno 45. n. 18. z Huiâ— conveniunt aptissimè omnia atque illud inprimis quod alii conveâ—ire non potest optimè etiam convenisseâ— quod in â—odem capite mulier quam vidisti est civitas magna quae habet regnum super reges terrâ— a Existimamus nomine Babylonis Remanam urbem significari in hoc Apocalypsis opere ubi toties Babylon nominatur c. omnia quae his capitibas memorantur in Romanam urbem aptissimè quadrant b Iohannes in Apocalypsi Passim Romam vocat Babylonem ut Tertullianus annotavit â—pertè colligitut ex cap. 17. Apocalâ—p ubi dicituy Babylon magna sedere suprà septem montes habere imperium super reges terrae nec enim alia civitas est quae Iohannis tempore imperium habuerat super reges terrae quam Roma notissimum est supra septem colles Romam aedificatam esse lib. 3. de Rom. Pont. cap. 13. c Romaà Johanne vocatur Babylon quia Babilon fuit figura Romae quibus verbiâ— aptè designat Romam Object Answ. a Answ. to Rhemist Comment on N. T upon this place Magnopere curandum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est hoc est enim verè propriè Catholicum contr haeresin cap. 3. a Initialis doctrina de ministerio Ecclesiae quia tum ordinabantur per impositionem manuum * Totum munus Prophericum c. Phil. 1. 1. * 1 Ep. â— 12. Book of Ordination Object Answ. Object Answ. Book of Ordination Object Answ. 1. 2 Quest. Answ. Object Answ. 1. Gildas * De Minister Anglican Object Answ. * See Bishop
Bedels letter to Wadsworth p. 157. My defence for your Ministry is that the forme Receive the Hâ—ly Ghost whose sins ye remit are remitted doth suciffiently comprehend the authority c a Eadem unctio non pootuit luculentiore testimoniâ— Pastores doctores ornare à quibus illi instituti fâ—erant quotidie â—dhuc instituebantur quam quum ipsos diceret ab ipso Spiritu Sancto doceri jam antea esse doctos b Piscator in loc Vnctio docet id est ministerium verbi i. e. Spiritus Sanctus efficaâ— per praedicationem Evangelii quare ministerium verbi in precio habendum est Answ. a Non simplicitèr sed quia adhibent media per qâ—uae Deus remittit peccaâ—a haec autem media sunt â—erbum Sacramenta â—er in loc b Non quod homo propriè remittet peccatum sed quod ostendet certificet adeò remissâ—m neque enim alâ—a est absoâ—utio ab homine quam si dicat Eâ— tiâ—i certifico te tibi remissa esse peccata Annuncio tibi te habere Deum propitâ—um c. Ferus lib 2. Comment in Matth. cap. 9. edit Moguâ—t 1559. a In summo Pâ—ntifice esse pleniâ—udâ—nem omnium gratâ—arum quia iâ—se solus confert plenam indulgentiam omnium peccatorum computet sibi quod de primo princiâ—e Dâ—mino dicimus quia de plenitudine ejus nos omnes accepimus de Regim Principum lib. 3. cap. 10. inter opuscula Thâ—mae num 20. activè proximè efficit gratiam justificationis â—t flatus extinguit ignem dissipat nebulas sic absolutio sacerdotis peccaâ—a c. Bell. de Sacram. libâ—o 2. cap. 1. de poenitent libro 3. cap. 2. Attritio virtute clavium fit contritio Rom. Correctores Gloss. Gratiani de poenitent duâ—t 1. principio c. a Cui enim praevaricatores legis à peccato liberare licet nisi legis ipsius autori in Joâ— lib. 12. â—ap 56. b Datuâ—us erat Dmiâ—us hominibus Spiâ—itum Sanctum ab ipso Spiriâ—u Sancto fidelibus suis dimitti peccata volebat intelligi nam quid es hâ—mâ— nisi ager sanandus vis mihi esse medicus mecum quaere medicum Homil. 23. Ex. 50. c Ecce per Spiritum Sanctum peccata donantur â—omines ministerium suum exhibent non jus alicujus potestatis exercent de Sp. Sanct. lib. 3. cap. 10. a Aliud est baptizaâ—e per ministerium aliud per pâ—â—estatem autheritatâ—m a quos funes vincula solvunt Apostoli Sermone Dei testimoniis scripturae exhortatione lib. 6. Comment in Is. cap. 14. b Remjâ—â—untur peccata per Dei verbum de Abel Cain lib. 2. cap. 4. Mark 1. 4. Jer. 3â— 28. a â—Contaminatione contaminabit eum haud dubium quin Sacerdâ—s non quo contaminationis Author sit sed quo ostendat eum contaminatum Hieron lib. 7. Esa. cap. 23. b In remitâ—endis vel reâ—inendis peccaâ—is id Iuris Officii habent Evangelici sacerdotes quod olim habebant sub lege legales in curandis leprosis Hi ergo peccata dimiâ—tunt vel reâ—inent dum dimissa adeo vel reâ—entae indicant ostendant Ponunt enim sacerdotes nomen Dominâ— super filios Israel sed ipse benedixit siâ—ut legitur in Num. Petr. Lomb. l. 4. sent dist 14. a Num. 6. a Sacerdos imponit manum subjecto â—edâ—tum Spiritus sancti invocat indicta in populum or atione altari reconcilâ—at c. advers Lucifer a Disput. 36. de cultu invocat Sect. 33. non tantum licitas sed valde utiler esse contendimus c. in magnis conventibus atâ—entio auditorum per usitatas formulas non parum juvatur b Licitum hoc esse manifestum est ex approbata sanctorum praxi quam in praescriptis Psalmis beneâ—iceâ—di formulis scriptura nobis commendat Vtile etiam necessarium est quibusdam istisumodi fâ—rmam sequi quamvis ex libellâ—â—sit denotanda l. 4. cap. 17. de orâ—tione mentali vocali a Vbi sunt 〈◊〉 Pastorâ—s S. Liturgiâ— publica formula est apprimè utilis necessaria â—d communem Ecclesiae aedificationem c. earum usus jure damnari â—on pâ—â—est nec debet câ—um sâ—mper ubique in universa Ecclesia Christiâ—na toto terrarum orbe â—am à piusquam 1300 annis perpâ—tuo obtinuerit etiamqâ—e â—odie ubique obtineat nisi apud novtioâ— c. Donec tandem nuperimè exorti sunt in Anglia c. de Lituâ—g concept form 〈◊〉 3. a Sicuti quoque tota vetustâ— Ecelesia iâ— semper extraâ— controversiam babâ—â—â—t viz. Precâ—â—iâ—nem hanâ— Christi non esse tantum rectâ— preâ—andi normam sed insuper queque 〈◊〉 precandâ— formam Synops Theol. disp 36. Sect. 33. a 〈◊〉 Christum in cruce pendens depreâ—cation iâ—â—rma á Dâ—vide tanquam â—ypo antea â—bservata vsus est Muth 27. 46. Ibid. Object Answ. 1. a Ralph 〈◊〉 Iohn Rough. a Liberty in solitary prayers Lesse liberty in private prayer Least liberty in publiâ—k prayer Object * Cas. Cons. de Orat. Luke 7. 38. Psal. 28. 1. Psal. 1. 41. * Mr. Thomas Price then Fellow of the Colledge of Dublin who afterwards suffered much in the same Diocesse by the Rebellion of Ireland and is yet living in Wales