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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	body_n	life_n	soul_n	1,744	5	5.1981	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65422	Popery anatomized, or, A learned, pious, and elaborat treatise wherein many of the greatest and weightiest points of controversie, between us and papists, are handled, and the truth of our doctrine clearly proved : and the falshood of their religion and doctrine anatomized, and laid open, and most evidently convicted and confuted by Scripture, fathers, and also by some of their own popes, doctors, cardinals, and of their own writers : in answer to M. Gilbert Brown, priest / by that learned, singularly pious, and eminently faithful servant of Jesus Christ M. John Welsch ...; Reply against Mr. Gilbert Browne, priest	Welch, John, 1568?-1622.; Craford, Matthew. Brief discovery of the bloody, rebellious and treasonable principles and practises of papists.	1672 (1672)	Wing W1312; ESTC R38526	397,536	586

the sins of others What is this else but to make themselves in a part Saviors of themselves and Saviors of others also Yea what is this else but to make themselves God For who can satisfie the justice of God but God himself Thirdly as it hath been proved before Christ offered up himself once by shedding of his blood upon the Cross never to be offered up again which hath purchased an everlasting redemption the which is the only ground of mans salvation How they have overturned this by their abominable sacrifice of the Mass and their sacrilegious Mass-Priests I hope hath been proved sufficiently before so that they have both evacuat the vertue of the sacrifice of Christ upon the Cross in setting up another sacrifice for the redemption of souls And also they have spoyled him of the dignity of his Royal Priesthood in joyning unto him collegues and fellow-Priests to offer up himself dayly in their pretended sacrifice Fourthly as they spoyl him of his Priesthood so do they spoyl men of that redemption righteousness and salvation which his death hath purchased both in the fountain matter and form thereof The Scripture testifies that the only fountain and efficient cause of our salvation is Gods free love and grace 2. Tim. 1.9 Tit. 2.11 Eph. 1.5 and 1. John 3.16 They teach That an infidel by the works of preparation as they call them even done without faith may procure and merit Gods favor Masuenda in disput Ratisb cum Bucero Scholast And also they joyn with the grace of God mans free-will as a party worker with it as though God did not renew it being corrupted or repair it being perished but only relieve it being weak and raise it up being faint by the which they abolish if the Apostle speak true Rom. 11.6 and 4 5. the grace of Christ for if our salvation be of grace it is not of works and if it be not of works then it is not of grace and so not at all As to the matter of our justification the Scripture ascribes it only to Christ his obedience and his death Rom. 5.19 They by the contrary suppose they grant that Christ hath fulfilled the Law and perfectly satisfied God yet they teach that this righteousness of Christ is not our righteousness by the which we must be justified but they place it in our own works and in our own merits And of this comes the third that whereas the Scripture testifies that this righteousness of Christ is imputed unto us by faith Rom. 4.22.23.24.3.5.6.7 They acknowledge not this imputation but placeth the form of our justification in the merit of our works and so they spoyl man of righteousness and salvation For Bellarmin saith lib. 2. de Pontif. cap. 2. That the imputation of the righteousness of Christ is not required to our justification And the Council of Trent Can. 10. Accurseth them who say that we are justified justos formaliter per Christi justitiam by the righteousness of Christ. And as they have spoyled Christ of the first part of his office of his Priesthood so do they spoyl him of the second part thereof which consists in his intercession in joyning with him innumerable Intercessors and Mediators as well of Angels as of Saints departed at whose hands they seek all manner of grace which is only proper to Jesus Christ to give and that not only for the vertue of the merits of Christ but for their own merits and intercession Every Parish almost among them had their own Patron and every malady disease or calamity their own Saint or Angel to run to And as their doctrine hath robbed the Lord Jesus of his Priestly dignity and man of the benefit of eternal life purchased to him by the same so have they robbed him of that glory and worship that is due unto him in plucking away his glory from him and giving it unto creatures 1. As unto Angels and 2. Unto Saints departed and especially unto the Virgin Mary 3. Unto their relicks 4. Unto images of the Trinity of the Saints of the Cross 5. Unto things consecrated as water oyl c. 6. And unto the Sacrament of the Eucharist unto whom they give that worship which is only due unto God as prayer worship vows sacrifices c. So that if they may be justly called the Antichrist whose doctrine spoyls Christ of the office of his mediation and man of his salvation purchased thereby and God of his due glory which man is bound to give him for his creation and redemption and sets up other Saviors and Mediators other Priests and Intercessors beside him and teaches another way of mans salvation then he hath taught and worship other Gods then the God that made heaven and earth and after another manner then he hath commanded Then I say the Popes of Rome may justly be called and is in truth the Antichrist and adversary to God For they are guilty of all this abomination And because I know that the poor and ignorant people and these that are blinded with the strong delusions of that man of sin will not believe these things of him and of his Church but as Thomas said of Christ Unless I see the print of the nails and put my finger in the print of the nails and put my hand into his side I will not believe Even so unless they see their idolatry and grope it as it were with their hands they will not believe it therefore I am compelled for their conviction and information that none of them that is ordained to salvation perish to let them see their idolatries and to make them to grope their abominations and that by their own Books For I shal not speak here beguess for that were great foolishness to alledge here any other thing then that which is written in their own Books seeing he hath promised to give an answer lest he should challenge me of lying of them I protest therefore Christian Reader that I shal forge nor fain nothing of them but shal only set down those things which are to be found in their own writings And first in their service and Mass Book secundum usum Anglicanum Horae beatae Mariae suffragia c. printed anno 1520. they pray to the Archangels and Angels to defend them in battel to defend them that none condemn them to keep both their soul and body from godless desires and from unclean cogitations to keep their mind from pollution to confirm them in the fear and love of Christ Secondly they pray to the Saints departed That by their merits and intercession they may be defended from all evils obtain all gifts and get eternal life Yea they seek of them Defence in this world from all evils and everlasting life And they pray to God the Father that by their merits and intercession they may be delivered both soul and body from Hell fire and may obtain through their merits faith patience and everlasting life So not only they

thereof lest the people should be discouraged and faint went himself with the Canonier up the walls and desired he should charge such a piece of Canon and shoot for GOD should direct that shot and cause it to prosper which accordingly did to the astonishment of on-lookers dismount that battery and the Lord so ordered things after that the King did parley on favorable terms with the City and did only himself with his Court come in without doing any violence Upon the LORDS day thereafter some of the godly in that place fearing M. Welsch his hazard did seriously deal with him that he would forbear to go forth and preach the Court being there But he would by no means be hindered showing them he would adventure to preach the Word to his people and trust the Lord with what concerned himself Therefore he went forth and preached having a very great Auditory both of friends and others who came upon the fame of such a man But in time of Sermon a great man of the Court with some of the Kings own guard was sent to bring him forthwith before the King and whilst he was entering the Church which had some difficulty by reason of the multitude M. Welsch did turn himself toward that entry and desired the people to give way to one of the great Peers of France that was coming in But after whilst he was coming near the Pulpit to execute his Commission he did with great authority speak to him before all the people and in the Name of his Master JESUS CHRIST charged him that he would not disturb the worship of GOD. Wherewith he was so affrighted that he fell a shaking yea was forced to crutch down and make no further trouble Sermon being ended M. Welsch with much submission went to the King who was then greatly incensed and with a threatning countenance asked What he was And how he durst preach Heresie so near his person and with such contumacy carry himself To which with due reverence bowing himself he did answer I am Sir the servant and Minister of JESUS CHRIST whose truth I preached this day which if your Majesty rightly knew ye would have judged it your duty to have come your self and heard And for my doctrine I did this day preach these three truths to your people First that man is fallen and by nature in a lost condition yea by his own power and abilities is not able to help himself from that estat Secondly that there is no salvation or deliverance from wrath by our own merits but by JESUS CHRIST and his merit alone Thirdly I did also preach this day the just liberties of the Kingdom of France that your Majesty oweth obedience to Christ only who is the Head of the Church and that the Pope as he is an enemy to Christ and his truth so also to the Kings of the earth whom he keepeth under slavery to his usurped power Whereat the King for a time keeping silence with great astonishment turned to some about him and said Surely this is a man of GOD. Yea after did commune with him and with great respect dismissed him The next year the differences betwixt the King and Protestants growing greater the City was again besieged M. Welsch intreated the Citizens to make peace with the King for God had a controversie with them for their unthankfulness and not walking answerably to the Gospel therefore he was not with them as formerly but had given them up to their enemies and if they stood out their City should be taken But the City not hearkening to him was taken and in part sacked At which time the King passed a solemn order that none should in the least wrong M. Welsch nor any thing that belonged to him under highest pains and said to him as Nebuzaradan to Jeremiah All the land is before thee whither it seemeth good and convenient for thee to go thither go But M. Welsch being grown exceedingly infirm in his body and the Physicians advising that only his native air could help him choised to go over to England whereupon the King granted him a safe-conduct So he came over to London where he remained a certain space but not being permitted to return to Scotland his sickness encreased and he died During the time of his sickness he was so filled and overcome with the sensible enjoyment of GOD that he was sometimes over-heard in prayer to have these words LORD hold thy hand it is enough thy servant it a clay vessel and can hold no more He was a man for piety converse and communion with GOD most singular and rare M. Rutherfurd in his Epistle prefixed to his Survey of Antinomianism showeth that from the witnesses of his life he had this account that of every twenty-four hours he gave usually eight to prayer if other necessary and urgent duties did not hinder Yea he spent many dayes and nights which he set apart in fasting and prayer for the condition of the Church and the sufferings of the Reformed Churches abroad He used even in the coldest winter nights to rise for prayer as the Author of the fulfilling of the Scripture testifieth and oft times his wife hath risen to seek after him where he hath been found lying on the ground weeping and wrestling with the LORD yea some times would have been much of the night alone in the Church of Air on that account One time especially his wife finding him overcharged with grief he told her he had that to press him which she had not the souls of three thousand people to answer for whilst he knew not how it was with many of them And at another time whilst she found him alone his spirit almost overcharged with anguish and grief upon her serious enquiry said That the times which were to come on Scotland were heavy and sad though she should not see them and this for the contempt of the Gospel While he was in France a Frier travelling through the Countrey came to his house and M. Welsch being very hospital permitted him to stay all night The Friers bed being not far from M. Welsch his chamber heard a noyse with many deep sighs and groans all night which he supposed to have been an evil spirit and therefore arose early in the morning and would needs be gone a Scots Gentle-man being in the house and seeing the Frier troubled enquired what the matter meant that he would be gone so soon He answered he would not stay in a Huguenots house any longer for they had converse with evil spirits The Gentle-man understanding the matter told him that it was M. Welsch whose ordinary it was to pray all night and desired him to stay the next night and he should see the truth thereof which accordingly he did and was so much astonished at M. Welsch his piety that he forsook Popery and embraced the Reformed Religion As he conversed with GOD and dwelt in the Mount by prayer and wrestling with GOD night and

it is not of that which he speaks here Secondly he speaks of that eating and drinking of his flesh and blood which whosoever so doth hath eternal life to themselves so our Savior Christ promises in the 54. verse But your own doctrine is that the reprobat eats and drinks Christs body and blood in the Sacrament and yet have no life in them therefore he speaks not here of that sacramental eating Thirdly if he speak here of the sacramental eating as you say then your Church not only hath erred foully but also hath been and is the cause of the condemnation of your people these many years because you give them not his blood to drink And our Savior saith not only Except ye eat the flesh of the Son of man but also except ye drink his blood ye have no life in you And this reason was so effectual that it hath moved sundry of your own Doctors as Jansenius and Tapperus with sundry others to expone this place not of the sacramental eating and drinking of the body and blood of Christ but of the spiritual eating and drinking of him by faith For they did see that it behoved them either to forsake this place as not making for them and grant that it speaks not of the Sacrament or else to confess that their Church hath erred and through this error hath been the cause of the damnation of many in ministring the Sacrament but under one kind And because you say if our expositions vere removed from the Scripture they would ferve for you whom therefore will you credit in exponing of this place If our Savior hear then how he expon s this eating and drinking of his flesh and blood in the 35. verse I am the bread of life he that cometh unto me shal not hunger and he that believes in me shal never thirst So when we believe in Christ we eat him and when we come unto him which is only by faith we drink him So Augustine also expones this place Tractat. 25. in Johan cap 6. Tract 26 de doct Christ lib. 3 cap. 16. Believe saith he and thou hast eaten Clement Alexandrinus lib. 1. Padago cap. 6. and Hieronymus in Psal 147. and Bernard supra Psal 90 vers 3 all expones the flesh and blood of Christ figuratively And if ye will credit none of these then I hope ye will not discredit your own chief Doctors who affirms That this place is not meant of the Sacrament but of the spiritual eating and drinking of Christ by faith As Biel Cusanus Cai●tanus Hesselius and Jans●nius cited by Bellarm lib 1 de Eucharist cap. 5. And if ye will reply that many others of the Fathers have exponed this place of the Sacrament then Janfenius and Tapperus two Papists will answer you That they did it only by way of application unto the readers and hearers to stir them up to the often receiving of the Sacrament So this place can serve nothing for your Transubstantiation for it speaks not of the Sacrament but of his suffering upon the Cross for the away taking of our sins and the purchasing to us of eternal life The next place ye quote is the words of the institution as Matthew Mark Luke and the Apostles rehearses them Your argument is this Christ calls the bread his flesh and so Paul and the wine his blood therefore the bread is changed in his body and the wine in his blood the outward formes of bread and wine only remaining This is the chief and principal ground of your real presence and Transubstantiation Whereunto I answer First there is not a syllable here that tells us that the substance of the bread and wine is transchanged in the body and blood of Christ unless ye will expone this word is my body for it is changed in my body which is a monstrous exposition for both it is contrary to the native signification of the word est Est Fieri sunt contraria that signifies to be alreadie for to be already and to be in a change are contrary as also it hath not the like form of speach in the whole Scripture to warrant it from the first of Genesis to the last of the Revelation Bring one instance if ye can And Augustin saith in Genes quaest 117. in Psal 105. supr Num. quaest 95. The solution of a question should be warranted by some example of the like speach in the Scripture the which you are not able to do Therefore your exposition is without warrant Next I say by what Art of reasoning can you gather this doctrine out of these places of Scripture Christ saith of the bread This is my body and of the wine This is my blood Therefore the outward formes of the bread and wine only remains but the substance of them is gone Never such an inkling in all these texts of this doctrine of yours Thirdly this interpretation and doctrine which results upon it is false and that for these reasons First because it is plainly gain-said by the Scripture Secondly because it destroys sundry articles of our Faith and many blasphemous absurdities doth follow upon it Thirdly it destroys the nature of the Sacrament And last of all is utterly repugnant to the words of the institution My argument then is this That interpretation and doctrine which is gain-said by the plain testimony of the Scripture which destroyes the articles of our faith and the fundamental points of our salvation which hath many absurdities following upon it which overthrowes the nature of the Sacrament and last of all which is contrary to the whole institution must be false blasphemous and erroneous This cannot be denyed but your interpretation of these words This is my body c. and your transubstantiation which ye gather upon it is such Therefore it must be erroneous c. My assumption I prove thus First your interpretation is gain-said by the plain testimony of the Scripture Your interpretation is that there remains no true bread nor wine in the Sacrament but the substance of it is changed But Matthew Mark Luke and the Apostles all four testifies That Christ took bread brake it and gave it to his disciples And lest ye should say that it was true bread and wine before the consecration but not after the Scripture saith plainly 1. Cor. 10.16 that it is bread which we break and bread which is eaten and the fruit of the vine which is drunken in the Sacrament The Apostle saith The bread which we break c. And as oft as ye eat this bread c. Whosoever shal eat this bread c. And let a man examine himself and so let him eat of this bread c. And our Savior saith that after he had given the cup and they had drunken of it From henceforth shal I not drink of the fruit of the vine with you c. Therefore true bread and wine remains in the Sacrament contrary expresly to your interpretation Secondly That your

Sacraments the Lord hath instituted are publick and not privat but this Sacrament of yours is privatly ministred therefore not a true Sacrament Sixthly all the Sacraments of the New Testament should be ministred by them who have the preaching of the Gospel concredited unto them and not by privat Christians But Innocentius the first a Pope saith in his Epist 1. cap. 8 Private men may minister this in their own and others necessities as also Thomas Waldensis a Papist And yet the Council of Trent accurses them that so say Therefore it is not a Sacrament Seventhly Pope Innocent in that same Epistle cited before calls it but genus Sacramenti a kind of Sacrament therefore it is not properly a Sacrament But you are more bold to call it a Sacrament Eightly all the Sacraments of Christ have their warrant from the written word But Petrus a Soto in his book against Brentius calls this a tradition which hath not the warrant in the written word therefore it is not a lawful Sacrament of Christ And as to your argument That it hath an external form of anointing with oyl of an internal grace which is remission of sins I answer this form or ceremony was extraordinary as I proved before annexed to a miraculous gift of healing The which seeing it is now ceased the ceremonie also should cease And this promise is not made to the anointing if ye will believe the Apostle but to the prayer of faith The prayer of faith saith the Apostle shal save the sick And whereas ye say that we make him a Mediciner only for the bodie in this and not for the soul we answer That this ceremonie as sundrie others was only annexed to the extraordinary gift of healing of the bodie and was not seals of grace And yet with the health of the bodie the healing of the soul was oftentimes joyned as our Savior saith to the paralytick man Thy sins are forgiven thee take up thy bed and walk Matth 9 28. Now whither these be our vain subterfuges or clear grounds out of the Scripture let the Reader judge And whereas ye call us new men let them be new and most recent whose doctrine is most new But as hath and shal be proved by Gods grace our doctrine is not new but Jesus Christs in his Old and New Testament and yours devised since Therefore this title of noveltie most justly belongs unto you This for the sixth point of your doctrine SECTION XV. Concerning Imposition of hands and whither it be a Sacrament Master Gilbert Brown SEventhly our doctrine is that when our Priests which are the only lawful Ministers now adayes are called to that function receives the imposition of hands with the grace or gift of the holy Ghost because it is the doctrine of S. Paul in these words Neglect not the gift or grace that is within thee which is given thee by prophesy with the imposition of priesthood And therefore must be a Sacrament because it hath an external form which is the imposition of hands of an external grace which is the gift given by the same And for this cause a John Calvin himself admits it to be a Sacrament albeit in their Confession they call it a bastard Sacrament of the Popes and detests the same although b Melancthon hath the contrary a Institut lib. 4. cap. 14. sect 20. item lib. 4. cap. 19. sect 28. b In locis com edit 1543. de num sacrament M. John Welsch his Reply As for the seventh point of your doctrine concerning the imposition of hands in the ordination of the lawful Ministers of the Church of Christ because it is a ceremony which hath the foundation of it in the word of God and was practised in the primitive Church as in the ordination of Timothie here and others and is profitable both to put the Pastors in mind of his calling that he is separated of God for the discharge of the same and also the people that they embrace him as one sent of God to them therefore we both acknowledge it and practise it But that either the gift of the holy Ghost is inseparably joyned with it or that it is a Sacrament of the New Testament properly as you affirm that we deny As to the first the gift of the holy Ghost is not inseparably joyned with it First because that is injurious to the Lords free grace which is not bound to any instrument let be to a ceremony And also he speaks against experience for how many I pray you do receive imposition of hands who receive not a new grace and gift of the holy Ghost among you Miserable experience these many ages both doth testifie it and also one hath testified the same saying Our Priests do lay the word of blessing upon many but in few followeth the effect of that blessing Ex veteri Testam quaest 109. inter opera Augustini And certainly if any gift of the holy Ghost is joyned with this ceremony it should be an ability to preach the Word For that is the principal part of the office of the Minister of the Gospel But how many thousands are they among you in your Church who have received this imposition of hands and yet as unable to preach the Gospel as asses are And last of all what needed that tryal and examination so straitly commanded in the Scripture which ought to be had of them that are to be ordained if the holy Ghost were ever inseparably given with the ceremony For wherefore is this tryal and examination And wherefore is Timothy so straitly charged to lay his hands suddenly on no man but because it is only the holy Ghost who enables The which also should be well known unto his Church ere they presume to testifie the calling of God to them For if it were true that ye say that the gift of the holy Ghost were joyned with the imposition of hands inseparably then the Apostle should rather have commanded Timothy 2 Tim. 5.22 to lay his hands upon many in respect of the need that the Church stood in of all men rather then to have discharged him And as for the place of Paul which ye cite here Despise not the gift c. this serves nothing for your doctrine For if first the gift given to Timothy which the Apostle speaks of was extraordinary and so ordinarily doth not ever follow the ceremony 2. It is not ascribed here to the ceremony of imposition of hands but unto prophesie which is given thee by prophesie whereby it was revealed to the Church of the ability of this man And so if there be any prophesies that go of you in your Clergy that the holy Ghost is given to you then ye may claim unto the same but I think ye will not say that such like prophesies go of you therefore ye cannot claim to this testimony 3. Timothy is exhorted to keep that worthy thing concredited unto him through the holy Ghost 2 Tim. 1.14 It was the

Sabbath that we may set forth wheat c. Vers 9. I will cause the Sun to go down at noon and darken the earth in the clear day And I will turn your feasts into mourning and all your songs to lamentations c. And vers 11. I will send a famin in the land not a famine of bread nor a thirst for water but of hearing the Word of the Lord. And they shal wander from sea to sea and from the North even to the East they shal run to and fro to seek the Word of the Lord and shal not find it Zech. 11.8 Their soul abhorred me then said I I will not feed you that that dieth let it die Now is not the wearying despising slighting and contemning of the Ordinances of Christ so evident among us that he that runs may read it 4. A fourth sin for which the Lord threatens to give up with folk is formality and lukewarmness contenting themselves with a form of godliness without the power thereof 2. Thess 2.10.11.12 Because they received not the love of the truth that they might be saved and for this cause God shal send them strong delusion that they should believe a lie c. And Laodicea is threatned for her lukewarmness to be spewed out of Christs mouth Rev 3.16 Now what age or generation could ever parallel this for formality and lukewarmness in the matters of God And may we not be justly given up to the delusions of Antichrist 5 A fifth sin is unbelief and disobedience to the call of God in the Gospel Hosea 9.17 My God will cast them away because they did not hearken unto him and they shal wander among the Nations Was it not for this sin that the Lord upbraided those Cities wherein most of his mighty works were done and threatens to bring desolation on them Matth. 11.21.22.23.24 Were not the Jews cut off for their unbelief Rom. 11.20 And is there no sad evidences and symptoms of this sin every where How few are they that have received Christ by faith is endeavoring Gospel-obedience And may we not fear lest the judgement of Chorazin Capernaum and Bethsaida be ours 6. A sixth sin for which the Lord threatens to remove the Candlestick is falling from our first love Rev. 2.4 Now have we not declined not only from the love and zeal which our fathers had but also even from that love zeal and diligence in duty that once we our selves had 7. A seventh sin is stupidity and impenitency under all Gods dispensations whether of mercy or judgement Jer. 8.5.6 7. And is not this sin so manifest that he that runs may read it Who is smiting on his thigh and saying What have I done How few are noticing what God is contending for or laying their iniquities to heart Several others might be instanced but these may suffice to show us what ground of fear we may have of Gods giving us up to the delusions of Antichrist yea is he not in a great measure departed from us Hath he not sore cracked if not broken the staves of beauty and bands our unity and authority We are divided in his anger and contempt is powred upon us Is not the blessing of Ordinances much restrained How few are converted and built up by the Gospel Yea what deadness decay and withering is upon all even the Lords people And how many are content to live without God and suffer him to be gone Now lay all these together and we will see that the ground of fear is greater then is apprehended by many Therefore let us be laying the hazard of the Church and of our selves and posterity to heart and let us be stirring up our selves to deal with the Lord by mourning and repentance prayer and supplications for the turning away of his wrath and for the powring out of his vials upon Antichrist If ever there was a time wherein repentance and mourning for our sins and the sins of the Land was called for it is now For are not our sins very great And is not the cry of them come up to heaven And is not the Lord hearkning and hearing if any man will repent him 〈◊〉 the evil of his doings and say What evil have I done For he is waiting to see what we will do before he leave us altogether For he hath in a great measure left us already For are we not stricken with blindness confusion and astonishment and trembling of heart Is he not in a great measure departed from his Ordinances For is not that light darkned that life withered that strength abated that presence evanished that tenderness gone these influences withholden that sometimes were wont to be felt in Ordinances Yea is not prayer restrained and love waxed exceeding cold and hardness of heart grown universal delight in God and in his Word and in the exercises of godliness grown exceeding rare Doth not God hide his f●ce from us and answer us with terrible things in righteousness All which speak that the glory of the Lord is departed from the Temple to the threshold Let us therefore lay these things seriously to heart and break up our fallow ground and circumcise our selves to the Lord and take away the fore-skins of our hearts lest his fury break forth like fire and burn that none can quench it Jer. 4.3 For is he not crying both by his Word and dispensations Be instructed O Jerusalem O Britain lest my soul depart from thee lest I make thee desolat a land not inhabited Jer. 6 8. Repentance and Reformation is only the mean to prevent our ruine therefore let us be dealing with him who is the Prince exalted to give repentance and remission of sins for the powring out of that spirit upon the land O! if we were all about this work then there might yet be hope in Israel concerning us The Lord who is rich in mercy grant us mercy so as to be stirred up to true mourning and repentance and to be laying more seriously to heart the grounds of his contention Amen FINIS Errata Page 1. line 7. for Churches read Church p. 9. r. Rev. 14.11 p. 33. l. 19. r. Arim. p. 37. l. 30. r. Bellarmins p. 58. l. 32. r. Sacramentis p. 92. l. 23. r. imports p. 128. l. 5. r. naturis p. 151. l. 9. r. is p. 172. l. 18. r. books p. 212. l. 9. r. The eleventh p. 388. l. 7. r. if it be of works p. 393. l. 32. r. one p. 413. l. 33. r. Ephes p. 443 l. 6. r. so great and l. 13. r. King p. 481. l. 33. r. gravest p. 484. l. 10. r. persecute p. 489. l. 22. r. Protestants of integrity

make them Intercessors but Mediators at whom and for whose merits they seek salvation And upon this ground came that Paganism which they have brought in the Church of God whereby every Nation Village Family every Estat and every malady or affliction have their own Saint to be a Patron for them Upon the which also hath proceeded this canonizing of Saints that is to make men Gods For they say that this canonizing of them is to let men understand that they should be adored and called upon as one of their own Archbishops Antonius saith part 5. summa tit 12. For he saith that seven things appertain to the canonizing of Saints 1. To be reputed publickly to be a Saint 2. To be prayed to by the Church 3. To have Temples and Altars 4. To have offerings and sacrifices offered to their honor 5. To have a festival day 6. To have an Image with a candle in sign of their glory 7. To have their relicks And they say That they may be directly prayed unto with the Lords Prayer which our Savior formed only to be said to God the Father Now how shal they be excused from vile idolatry in this Pope Innocent saith That to the worship which is only proper to God appertains Temples Altars sacrifices feasts And Durandus a Papist saith the same lib. 5. cap. 4. If this then be true which this Pope and this Papist say how then can they be cleared from idolatry that give unto Saints that service which by their own confession is only proper to God as Temples Altars Festival dayes c. And what shal we say to Franciscus and Dominicus two of their canonized Saints in whose persons they have done that lay in them to have abolished the merit the Name of Christ Of this Franciscus they say in their Book of Conformities That he is greater then John the Baptist And preferring him in many things to him they say That John received the word of repentance of Christ but Franciscus say they received it of Christ and of the Pope quod plus est which is more Of John it was revealed by an Angel to his father what he should be but of Franciscus it was revealed to his mother and his servants by Jesus Christ John was like the friend of the bridegroom but Franciscus was like the bridegroom himself They say He is better then all the Apostles for they left but their boats but he left all to his very hose They call him Typicus Jesus a typical Savior a singular crucified one who received in vision the same wounds which Christ hath suffered the same dolors who is the way of life who is the image of Christ as Christ is the image of the Father Yea which is more they prefer him to Christ Jesus They say Christ did but pray but Franciscus by prayer obtained They say The Baptism of Christ forgives original sin but Franciscus hood much more It is written also upon the port of the Cordeliers of Bloys of this Franciscus That his sin shal be sought for but it shal not be found which is only proper to Christ Now these are not particular opinions but approved by the Church of Rome For Pope Gregory the 9. Alexander the 4. and Nicolas the 3. ordained all the faithful under the pain of heresie to believe all Franciscus marks And their Books are set forth by their priviledges As for Dominicus Antoninus who was of that Order compares him with Christ and in a manner prefers him to him Hist. 3. pars tit 23. cap. 1. part 1. 3. Christ saith he did raise in all but three from the dead Dominicus raised three in Rome and by his prayer restored forty to life Christ after the resurrection being immortal went twise to his disciples the doors being shut but Dominicus saith he having as yet but a mortal body which saith he is more marvellous went into the Church in the night the doors being shut that he should not waken his brethren c. And such like of the rest of the miracles wherein he not only compares but in a māner prefers him to Christ Christ saith he said after his death all power is given to me in heaven earth This power saith he is not in a little cōmunicat to Dominicus above all heavenly earthly infernal things that in this same life for he had the Angels to serve him the elements obeyed him And in the end he applyes that which is only spoken of Christ in the 45. Psalm He is more beautiful then the sons of men Also he saith That there was two Images the one of Paul the other of Dominicus At the foot of Pauls Image it was written Per istumitur ad Christum By this man is the way to Christ At the foot of the Image of Dominicus it was written By this man the way is made easie to Christ And marvel not saith he at this for the doctrine of Paul and the rest of the Apostles induceth men to believe and to obey the precepts of Christ but the doctrine of Dominicus induceth men to keep the counsels of Christ and therefore the way to Christ by him is easier So he prefers him to Christ in miracles and to the Apostles But what shal we say to that that follows He is called saith he Dominicus because he is like our Lord and he hath possessive and in possession that which Christ hath absolutly and by authority Christ saith I am the light of the world The Church saith he sings of Dominicus Ye are the light of the world The Prophets testified of Christ and so did they also saith he of Dominicus and of his Order as in the 11. chapter of Zachary where it is spoken of Christ I have taken unto me two rods and I called one the staff of beauty and the other the staff of bands The staff of beauty saith he is the Order of Dominicus the staff of bands is the Order of Franciscus So they abuse the Scripture He compares him also with Christ and in a manner prefers him to him Christ saith he was born upon the bare earth but lest he had been over much hurt by cold he was put into the crib by his mother But Dominicus saith he being in the custody of his nurse even then abhorring the pleasures of the flesh was found oft-times lying upon the bare earth When Christ was born a star appeared signifying that he should illuminat the whole world But saith he when Dominicus was born his Godmother saw a star in his fore-head a prognostication of a new light of the world The prayer of the Lord was ever heard when it pleased him but yet did not ever obtain that which he prayed for as when in the garden he prayed that the cup might be transferred from him But saith he Dominicus desired nothing of God but that which he obtained perfectly according to his desire Christ loved us and washed us from our sins in his