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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

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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

and her Son unto them What horrible blasphemy is this Who can give Christ but only God the Father They say God will give them that worship her a reward here and heaven hereafter How shal I praise the redeemed by thee speaking of Mary And in the prose of the Mass they have this prayer Jure matris impera Redemptori that is By thy motherly authority command the Redeemer And as concerning her Psalteries how horrible is it to see all that David spake of the Father Son and holy Spirit to be transferred and applyed to her without exception from the beginning to the end changing only the style of the eternal Lord in the style of our Lady blaspheming Blessed is he who loves Mary fears her and praises her name who hopes in her The heavens declare thy glory and the earth and the fulness thereof Blessed are all they who love thee because thou hast washen their sins in thy mercies Have mercy on me O mother of mercy and according to the bowels of thy compassions wash me from all mine iniquities Save me for thy names sake Let Mary be lifted up and all her enemies will be scattered Lord give thy judgement to thy Son and thy mercy to the Queen his mother Lady salvation and life is in thy hand O how good is God to them that worship his mother God is the God of vengeance but thou art the Queen of mercy Come let us worship the Lady let us praise the Virgin who hath saved us let us confess our sins unto her The Lord said unto our Lady Sit here my mother on my right hand O mankind rejoyce because God hath given to thee such a Mediatrix and at the name of Mary let all knees bow in heaven in earth and in Hell This Lady Psalter was compyled by a Cardinal of Rome Bonaventure who was canonized for a Saint by Pope Sixtus the fourth anno 1470. After the same manner have they corrupted the Songs of the Prophets of Simeon and of the Virgin blaspheming after this manner My soul rejoyceth in my Lady My soul magnifie my Lady c. Now letst thou O Lord the servant of Mary depart in peace because my eyes have seen the salvation of Mary And to put an end to these abominations they ascribe unto the Virgin that which the holy Ghost hath spoken only of Jesus Christ the everlasting wisdom of his Father The Lord hath possessed me in the beginning of his way before he made any thing I was ordained from everlasting Prov. 8.22 And Pope Leo the 10. calls her Deam a Goddess Epist 17. In the General Council of Lateran in stead of praying to God through Christ for the assistance of his Spirit they crave the help and assistance of Mary Concil Lateran sub Julio 2. Leone 10. Sess 9.10 c. And Pope Pius the fifth acknowledgeth her for the victory of the Christians against the Turk in their combat which was stricken on the sea and for that victory hath ordained a yearly rememberance of her to be kept Martyrologium Rom. act 7. And Antoninus one of their Archbishops saith Hist. part 3. tit 23. cap. 3. That Christ sitting at the right hand of God the Father rose up angry to have slain all the sinners in the earth and when none was able to resist his mother came to him and pacified him till two of his servants Franciscus and Dominicus might be sent to them and that Christ answered Behold I am pacified and have accepted thy face I appeal your conscience M. Gilbert before the Lord Jesus Christ as ye must appear before him in that great day whether these speeches be not the speeches and blasphemies of the Dragon or not And whether this doctrine and Religion of yours be not idolatrous blasphemous and Antichristian or not Not only have they spoyled the Lord Jesus of his mediation intercession and of his glory due to him and mankind of their salvation purchased by his blood in ascribing it to Saints Angels and to the Virgin Mary but also in ascribing them unto their consecrat things as their holy water the tree of the Cross the sign of the Cross their golden silver and stony Crosses For unto the Cross they give the worship of Latria as themselves testifie which by their own confession is only proper to God Thomas in part 3. summae quaest 25. artic 4. Cajet in comment in illum locum Thomae Andradius in lib. 9. orthod explic And their prayer to the Cross and the sign of the Cross is to help them defend them and save them and they adore it and worship it They pray such like that the holy water may be salvation unto them and that by the sparging of the same the health of their soul the strengthening of their faith the security of their hope may be given them Unto the Images and relicks of the Saints they offer sacrifice in burning incense unto them which the Scripture calles an oblation only proper to the living God Mark 9 49. Therefore Ezechias brake the brazen serpent because they burnt incense unto it 2. Kings 18.4 And the burning of incense to Baal is counted idolatry 2. Kings 23.5 They pray for their golden silver and stony crosses that as the world was purged from the guiltiness of sin by the Cross of Christ so by the merit of this Cross these who offer it up may be forgiven of all their actual sins Pontif. Rom. part 2 tit de benedict novae crucis Careat omni peccato perpetrato Is not this to set up their stony c. Crosses in the room of the blood of Jesus Christ They ascribe to the tree of the Cross that which is only proper to God saying Salva catervam that is Give salvation to the assembly gathered together in thy praises Brevia Rom. in fest invent exalt sanctae crucis They worship their images after the same manner as the Heathens did their Idols And as the Heathens Baruc. 6.3 bure their golden silver and timber Idols upon their shoulders so do the Papists Baron nota Marti Rom. Sleidan com lib. 9. Jodoc meg peregr Hieros cap. 3. Pellic. in Baruc cap. 6. The Heathens worshipped their idols the Papists do the same in falling down before the images of Saints Conc. Trid. Sess 25. The Heathens decked their idols with vestiments as though they had been men so do the Papists with their images which some of themselves think to be an abuse and would have it abolished Molin Epist Valen. Salig Espen hist Eccles Ecclesia reform in Gallia lib. 4. They lighted candles before their idols which their idols saw not so do the Papists Erasm colloq peregrin relig ergo Polyd. Virg. de invent rer lib. 2. cap. 23. lib. 6. cap. 13. There the faces of their Gods were made black through the smoke of their incense which was burnt in their worship as it is exponed by some so do the Papists burn incense to their golden

dwelleth wherein I shal rest for evermore I look to get entry at the new Jerusalem at one of these twelve gates whereupon are written the names of the twelve Tribes of the children of Israel I know CHRIST JESUS hath prepared rowm for me why may I not then with boldness in his blood step in unto that glory where my Head and LORD hath gone before me JESUS CHRIST is the door and the Porter who then shal hold me out VVill he let them perish for whom he hath died VVill he let that poor sheep be plucked out of his hand for whom he hath laid down his life VVho shal condemn the man whom GOD hath justified VVho shal lay any thing to the charge of the man for whom CHRIST hath died or rather risen again I know I have grievously transgressed but where sin aboundeth grace superaboundeth I know my sins are red as scarlet and crimson yet the red blood of CHRIST my LORD can make me as white as snow as wool VVhom have I in heaven but him Or whom desire I in earth beside him O thou the fairest among the children of men the light of the Gentils the glory of the Jews the life of the dead the joy of Angels and Saints My soul panteth to be with thee I will put my spirit into thy hands and thou wilt n●● put it out of thy presence I will come unto thee for thou casts none away that comes unto thee O thou the only delight of mankind Thou camest to seek and save that which is lost Thou seeking me hast found me and now being found by thee I hope O LORD thou wilt not let me perish I desire to be with thee and do long for the fruition of thy blessed presence and joy of thy countenance Thou the only good Shepherd art full of grace and truth therefore I trust thou wilt not thrust me out of the door of thy presence and grace The Law was given by Moses but grace and truth by thee VVho shal separat me from thy love Shal tribulation or distress or persecution or famine or nakedness or peril or sword Nay in all these things I am more then a conqueror through thy Majesty that hath loved me For I am perswaded that neither death nor life Principalities nor Powers nor hight nor depth nor things present nor things to come nor any other creature is able to separat me from the love of thy Majesty w ich is in CHRIST JESUS my LORD I refuse not to die with thee that I may live with thee I refuse not to suffer with thee that I may rejoyce with thee Shal not all things be pleasant to me which may be my last step by which or upon which I may come unto thee When shal I be satiat with thy face When shal I be drunk with thy pleasures Come LORD JESUS and tarry not The Spirit saith Come the Bride saith Come Even so LORD JESUS come quickly and tarry not Why should the multitude of mine iniquities or the greatness of them affright me Why should I faint in this mine adversity to be with thee The greater sinner I have been the greater glory will thy grace be to me unto all eternity Oh! unspeakable joy endless infinit and bottomless compassion O Ocean of never-fading pleasure O love of loves O the hight and depth and breadth and length of that love of thine that passeth knowledge O uncreated Love Beginning without beginning and ending without end Thou art my glory my joy and my gain and my crown Thou hast set me under thy shadow with great delight and thy fruit is sweet unto my taste Thou hast brought me into thy banqueting-house and placed me in thine orchard Stay me with thy flagons and comfort me with thine apples for I am sick and my soul is wounded with thy love Behold thou art fair my Love Behold thou art fair thou hast doves eyes Behold thou art fair my Love yea pleasant also our bed is green The beams of our house are Cedars and our rasters are of firr How fair and how pleasant art thou O Love for delights my heart is ravished with thee O when shal I see thy face How long will thou delay to be to me as a Roe or a young Hart leaping upon the mountains and skipping upon the hills As a bundle of myrrh be thou to me and ly all night between my breasts Because of the savor of thy good oyntments thy name is as oyntment powred out therefore desire I to go out of the desert and through to the place where thou sittest at thy repose and where thou makes thy flocks to rest at noon When shal I be filled with thy love Certainly if a man knew how precious it were he would count all things dross and dung to gain it I would long for that scaffold or that ax or that cord that might be to me that last step of this my wearisom journey to go to thee my LORD Thou who knowst the meaning of the spirit give answer to the speaking sighing and groaning of the spirit Thou who hast inflamed my heart to speak to thee in this silent yet love-language of ardent and fervent desires speak again unto my heart and answer my desirs which thou hast made me speak to thee O Death where is thy sting O grave where is thy victory The sting of Death is sin and the strength of sin is the Law but thanks be to GOD that giveth me the victory through JESUS CHRIST What can be troublesome to me since my LORD looks upon me with so amiable a countenance And how greatly do I long for these embracements of my LORD O that he would kiss me with the kisses of his mouth for his love is better then wine O that my soul were the throne wherein he might dwel eternally O that my heart were the Temple wherein he might be magnified and dwel for ever c. If there were no more but these heavenly breathings of soul they do speak forth what earnest desires and groanings this holy Man had for the full enjoyments of GOD and what full assurance of faith he enjoyed As he was extraordinary in prayer so he was marvellously diligent in the rest of his Masters Work For as I was assured by an old reverend and godly Minister who knew the truth thereof he preached twise every week day from nine to ten in the morning and from four to five at night beside his work on the LORDS Day and catechising and visiting of families and of the sick In his preaching he had a deep impression of the great and dreadful Majesty of GOD upon his spirit that made him speak with great boldness and authority The learned and godly M. Boyd of Trochrig relateth in his Commentary upon the Ephesians chap 6. vers 19.20 praelect 91. pag. 1101. how that M. Welsch being called to preach before the University of Saumur one of the most learned Auditories in France although he

against you for wrath and vengeance then ever Abels blood did against his brother Cain Gen. 4.10 Now therefore at the last repent you of it Purge your hands of it and at the least vouchsafe so much upon every Church as may sustain a Pastor to break the bread of life unto them and think the damnation of so many millions of souls of your poor brethren who might have been saved for ought that ye know if they had had the Gospel of salvation preached unto them too great guiltiness suppose ye had not blood upon blood Otherwise if ye will not I call heaven and earth to witness against you Deut. 30.19 that the indignation of the LORD shal root you and your posterity out of the land of the living and their blood that perish for want of teaching shal be laid to your charge and ye shal be arraigned as murderers of their souls in that great day And not only that curse shal fall upon you which was commanded to be pronounced upon Mount Hebal Deut. 27.23.18 for causing the blind to go out of the way whereunto all the people should say Amen But also that most fearful and irrevocable sentence shal be pronounced and executed upon you in that great day by the Judge of the whole earth Depart from me ye cursed in that everlasting fire of hell to be damned with the Devil and his Angels for evermore Matth. 25.41 Lay it therefore to your hearts and flatter not your selves in a carnal and vain presumption Be not cruel to your own souls and to the souls of the poor people any more otherwise ye shal most assuredly drink of the wine of the wrath of God and be casten in the great wine-fat of his wrath where there ye shal be tormented day and night Let every one of us therefore in the conscience of so great and singular mercies which the LORD hath vouchsafed upon us in such a plentiful measure Harden not our hearts while it is called to day but let us rent them and turn them unto the LORD our GOD Heb. 4.7 Joel 2.13 and let us not delay it while he calls upon us by his word and spreads out his arms unto us Otherwise if we will not but despise the day of our salvation then I protest unto you in the Name of the great GOD that he will hear the cry of our sins and will abhor us greatly as he did Israel that he shal forsake his glorious Tents and Tabernacles in this land and first give over his strength to captivitie and his glory to the hands of our enemies Psal 78.49.60.61 c. And then accounting no more of us then of the myre in the street he shal deliver us over both old and young Pastor and people to the sword of the enemie For this I dare say if he take his Kingdom from us he shal not let Scotland be a free Kingdom Matth. 21.43 as it hath been before For true is he who hath said it The Nation and Kingdom that will not serve thee shal perish and these Nations shal be utterly destroyed Esai 60.12 And if he spare not his own strength and glory I mean his glorious Gospel but deliver it over into captivity into the hands of his enemies he shal have no compassion of us but shal surrender us over to the edge of the sword to be consumed thereby and as the LORD hath been more abundant in his mercy towards us then towards any others so shal his wrath be accordingly For if other Kingdoms or Nations yea if Tyrus or Sidon Sodom or Gomorrha Matth. 11.21.22 yea if the Turks or barbarous Americans had heard the things that we have heard they would have repented long since in sackcloth and ashes and therefore our condemnation shal be heavier then any condemnation under heaven Now therefore if there be any consolation in CHRIST if any comfort of love if any fellowship of the Spirit Philip. 2.1 if any love to his glorie to his blood to his Gospel and if there be any compassion and mercy in your hearts to this poor and sinful land and his poor Church and Kingdom therein repent you of your sins reconcile you to GOD take hold of his blood wash you and cleanse you in it until ye be white and bright in his eyes Rev. 7.14 Bring him into the chambers of your hearts and make him to dwell in you Eph. 3.17 Galat. 6.14 that he may crucifie your sins and bury them in the grave with him Col 2.12.13 and may quicken and raise you up together wi●h him and may set you in those heavenly places with himself Eph. 2 5 6. And then having rooted and grounded your hearts in him Col. 2.7 and having filled your souls with the abundance of his presence bring him out first to your families and then to your tenants servants neighbors and people According to your callings instruct them rebuke them admonish them correct them and reform them and rest not till ye have set him up as a LORD and a King in their hearts or at the least till you have obtained this assurance in your consciences that ye have been so faithful and sincere in your callings that if CHRIST be hid from any to whom your callings or occasions have reached he is hid from such only as perish Now oh that the LORD would give us these hearts and so purge us that we might be thus fruitful to the praise of his glory then assuredly would he repent him of all the evil that he hath thought against us then should he have delight in us in our posterity and then these Canaanites I mean the relicks of that cursed generation of Babel the Church of Rome which is yet left unrooted out of this land to try us and tempt us if we will serve the LORD our GOD and to be pricks and thorns in our side should not bring us in bondage again but should be made tributaries to JESUS CHRIST yea our latter estat should be more glorious then the former Now let us find this favor in thy eyes O LORD our Redeemer and glorifie thy great Name among us by converting our hearts at the least the hearts of all thy children in mercy rather then by confounding and consuming of us in thy wrath and indignation For wherefore should thy enemies say Take up their GOD and their Gospel Wherefore should they O LORD our GOD blaspheme thy holy Name when they shal see thee angrie with thy own inheritance and redeemed ones Oh! turn us unto thee and put us not away from thy face and let not those that are thy enemies triumph over us Purchase thy self an everlasting Name through our conversion and repentance that the enemie and the avenger may be still and our hearts may be inlarged and our mouthes may be opened to proclaim the everlasting mercies and to shout forth thy praises Turn you unto him you that are his children and delight in his Tents You that love

the beautie of Sion and the glorious presence of his Redeemer fill your privie chambers with strong cryes and many tears Cause heaven and earth to be filled with groans and sighs of his own Spirit in you and take a claught of that Prince of life ere he remove altogether and before he have stollen himself far away that he cannot be found again And wrestle with him as Jacob did and let him not depart out of your hearts entreat him yea enforce him as it were by your tears and sorrowful cryes not to leave his own Tents and Tabernacles in this Land not to give over his glorious Gospel which is his strength and glorie into captivity in the hands of their enemies Remember that he cannot abide the intercession of his own Spirit in his own He cannot hide his eyes from his own flesh and blood he can deny nothing to his own beloved Son that makes intercession for his Saints Let us therefore step up to that Throne of grace with all confidence and assuredly as he is true who hath promised we shal find grace and mercy in the time of this our need both comfort to our own hearts and it may be peace in our dayes that our eyes shal not see the evils that are to come and at that bright appearing of our LORD of life all tears shal be wiped away from our eyes We shal be clothed with those long white robes and shal be fed with the fatness of his house and shal drink of the rivers of his pleasures which is at his right hand for evermore For Sions sake in this Land Christian Reader have I thus written unto thee and for Jerusalems cause have I not kept silence at this time that her glory and wonted brightness may be renewed that the Church of Scotland which was the beauty of Europe and the praise of the whole earth for her liberty purity and discipline might be established in the same and her salvation and righteousness might break forth as a burning lamp to all the Nations of the earth and that other Churches in other Kingdoms which desired to see our beauty and spiritual glory and accounted them blessed which might have had the occasion to have dwelt in our Tents to have seen and enjoyed the same yea who would have been content to have bought it with the price of their blood to their posteritie that they I say may see the continuance thereof and may rejoice Turn thou O LORD our GOD our hearts unto thee that thy glorious presence may be continued with us for ever for JESUS CHRIST his sake our LORD and Redeemer to whom be all praise and glory for ever and ever Amen Now I come to this matter in hand the occasion of it was this There was one who was sometimes an hearer of the word with me who shew me that he had been in conference with a Papist and he had brought him thus far that if he would show him of any that professed our Religion before Martin Luther he would renounce his Papistry and therefore desired me to set them down in writ The which I did and set it down in this form as thou seest it here So this being carried to M. Gilbert Brown he writs an answer to it and sent it to me Unto the which I have made this reply Thou hast them all three here first that which I did write then his answer to it and then my reply to his answer Indeed it is true Christian Reader that there was many things that did hinder me withdraw me from this resolution either to make any answer to it at all or yet to let it go forth to the light As first that so many things have been written already by the lights lanterns of this age against that ruinous Babel that all further cōvictions seemed to be superfluous Next the conscience of my own tenuitie and weakness together with a continual burden of a fourfold teaching every week in my ordinary charge beside others both privat and publick duties which not only my own people but also this desolat Countrey craved whereby I was let to afford that time and studie unto it as the gravity of such a matter required And last of all the consideration both of the person and work of the adversary that neither the one nor the other would be accounted worthy of any answer at all himself being both rejected and excommunicated according to the express commandment of the holy Ghost as an Heretick being perverted and damned in his own conscience and delivered over unto Satan that he might learn if it were possible not to blaspheme the everlasting truth of GOD any more Tit. 3.10.11.12 1. Cor. 5.5 1. Tim. 1.20 And also denounced his rebel for his treasonable attempts both against this Church and Kingdom his work also being so foolish in its self as both I heard his Majestie affirm that he was a foolish reasoner in it and also I hope the indifferent Reader shal see the same his reasons arguments being also so oft answered unto by the learned of our side so that it seemed but actum agere to make any further answer thereunto yet notwithstanding of all these impediments these motions and reasons prevailed with me at the last both to answer it and also to let it go forth to the open view and sight of all men to wit the conscience of that duty which I ow unto the truth of GOD being so highly blasphemed and evil spoken of the unfained love of the salvation of my Countrey-men who for the most part are blinded with the smoke of the darkness of that bottomless pit the railing and thrasonical bragging of the adversary both by word and writ that it would never be answered and that the Ministery would never suffer an answer to come to light because they knew the answer to be unworthy and none other was able to answer to it the most earnest pressing of a great many of my brethren who knew the lamentable estat of this blind Countrey the constant desire of all men in this Countrey to see the same together with his Majesties most gracious acceptation of my endeavor and most favorable judgement of this my labor and most humane counsel to publish the same which did not a little incourage me and last of all the express commandment of the holy Ghost Answer a fool according to his follie lest he seem wise in his own eyes the which if it have place in any thing it must have place here where not only this seeming wise in his own eyes would undoubtedly follow upon my silence but also a seeming wise in the eyes of all this part of the Countrey almost both to the prejudice of the everlasting truth of GOD and also to the stumbling of the weak the further obduring of the obstinat and the wounding of the hearts of the godly therein Augustin lib. de Trinitate cap. 3. lib. cont Mend. cap. 6. hath

as far in word as ye do in deed the consciences of the poor people would at the last withdraw themselves from under your tyranny and would go out of your fellowship for the safety of their souls so under the cloke and pretence of the Scripture ye keep them in your communion And surelie were not for this cause only you would regard no more of the testimony of the Scripture then of the testimony of the fables of Esop For the chief authority and all the surety and certainty of all Religion with you as Bellarmin de sacr lib. 2. cap. 25. and Stapleton lib. 1. cont Whitaker cap. 10. confesses is not the testimony of the Scripture but the authority of your own Church So I assure thee Reader it is but for a show that they bring forth the Scripture to prove the heads of their Religion Let the matter therefore be tryed betwixt us by these examples which ye set down here M. Gilbert Brown 1. We say with Saint Augustin Epist 28. ad Hier. that the Sacrament of Baptism is so necessary to infants that they cannot come to heaven without the same which is contrary to their negative saith where they call it the Popes cruel judgement against infants departing without the Sacrament First I say that Christ taught the same doctrine in these words Except a man be born again of water and of the Spirit he cannot enter in the Kingdom of God John 3.5 We say this is spoken properly of the Sacrament of Baptism because there is no regeneration of water and the Spirit of God but in Baptism The same is the doctrine of the Apostles also When they exspected the patience of God saith S. Peter in the days of Noe when the Ark was building in the which few that is eight souls were saved by water whereunto Baptism being of the like form now saves you also 1. Pet. 3.20.21 And S. Paul saith For as many of you as are baptized in Christ have put on Christ Galat 3.27 And Ananias said to S. Paul And now what tarriest thou rise up and be baptized and wash away thy sins invocating his name Acts 22.17 and 2.38 And S. Paul himself in another place Christ hath saved us by the washing of regeneration and renovation of the holy Ghost Tit. 3.5 Rom. 6.3.4 1. Cor. 6.11 Mark 16.16 I think there is no Christian reader that sees these places but he must say that Baptism is most necessary to infants except he will believe rather the exposition of the Ministers then the Word of God Maister John Welsch his Reply First ye begin at the necessity of the Sacrament of Baptism whereof ye affirm that it is so necessary that infants cannot come to heaven without the same As for Baptism we grant that it is a most effectual seal and pledge of our ingrafting in Christ Jesus and of the remission of our sins through his blood and regeneration through his Spirit so that either the neglect or the contempt of it because it is the neglect and contempt of the covenant it self and of Christ Jesus the foundation of the covenant is damnable But that it is so absolutly necessary to infants that without it they cannot come to heaven to wit these whom he hath predestinat it being neither neglected nor contemned but death preventing the receiving of it that we allutterly deny as impious ungodly and cruel For first I say there is none that is in the covenant of grace and who hath God to be their God and are holy that can perish This you cannot deny But the children of the faithful who are of his secret election are such before they be baptized And this I prove The Lord promised to Abraham I will be thy God and the God of thy seed Gen. 17.17 And this Peter also testifies The promise saith he is made to you and to your children Acts 2.39 And the Apostle saith That the children of the faithful are holy 1. Cor. 7.14 Therefore the children of the faithful who are of Gods secret election suppose they die without Baptism do not perish Secondlie if Baptism were absolutly necessary to salvation then the grace of God were bound to the Sacrament This cannot be denyed But your Master of Sentences saith that the grace of God is not bound to the Sacraments and it is impious so to think that Gods free grace and salvation is bound to the instrument Thirdlie if Circumcision was not absolutly necessary to salvation in the Old Testament then Baptism is not absolutly necessary now because Circumcision was as straitly enjoyned to them as Baptism is enjoyned to us and Baptism is suceeded in the room of the same but Circumcision is not absolutly necessarie For Lombardus is rebuked by the Doctors of Paris because he so thought And David doubts not to say of his child who died the seventh day and so before he was circumcised I shal go to him c. and so he pronounced that he was saved and all the time that they were in the wilderness almost 40 years Circumcision was neglected which plainly shows that it was not so absolutly necessary that salvation could not be obtained without it Therefore Baptism is not so absolutly necessary to salvation as ye suppose for the grace of God is of no less force in the New Testament then it was in the Old Fourthlie we read of sundry that received the holy Ghost before they were baptized and seeing the holy Ghost where he is regenerats to eternal life Therefore life eternal is not bound absolutly to Baptism Fifthlie what a cross and disturbance is this that your doctrine brings to the consciences of all these parents whose children have been prevented by death before they could be offered to be baptized If they believe your doctrine how often will this come in their mind that their children are damned And seeing the infants themselves are not in the cause that they are not baptized but their death preventing by Gods providence or the Parents neglecting or contemning the same or persecution or one impediment or other hindering wherefore are ye so cruel to judge them to be damned for that whereof themselves are causeless And last of all if ye be acquainted in the Histories of the Church of God in the first age ye will find many that delayed to be baptized until their latter age which they would never have done if they had thought it simpliciter necessary to salvation as ye do And Ambrosius doubts not to say That Valentinian wanted not the grace of Baptism suppose he wanted Baptism it self the which he would never have said if he had thought it absolutly necessary to salvation And Bernard saith I cannot altogether despair of the salvation of them who wants Baptism not through contempt but only through impossibility to get it And in that same place he saith So also if our Savior Christ for this cause when he had said he that believeth and is baptized shal be saved did

interpretation destroyes the Articles of our Faith I prove it thus If this be true that the bread and wine be really changed in the bodie and blood of Christ in the Sacrament as ye expound the words First It will follow that either Christ ascerded not into heaven because he remaineth in the earth in the Sacrament and so one of the Articles of our Belief is falsified Or else if ye say he ascended once but yet descends continually to be present in the Sacrament then another Article of our Belief is falsified which saith That he sitteth at the right hand of God his Father And as Peter saith abides in heaven whom the heavens must contain while the time of the restoring of all things come Act. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Secondly It will follow that Christs bodie is made of the bread for if the substance of the bread be changed in the bodie of Christ then it must follow that the bread is become the bodie of Christ and Christ his bodie is made of that bread as the wine was made of the water at the marriage of Cana in Galilee And so Bellarmin lib 3. de Eucharist fol. 399. and Pope John 22. lib. orat in script antidotar animae and the Master of Sentences Lombard lib. 4. distinct 11. cap. 8 grants that Christ it made of bread and the substance of bread and wine it made Christs flesh and bodie and so here another article of our faith falsified which saith That Christ his bodie was made of the seed of the woman and not of any other matter and like to us in all things except sin Thirdlie It will follow that Christ had two bodies together one under the form of a man and another under the form of bread one speaking and another dumb one giving to his disciples to eat and another the self same thing which was given to be eaten yea it shal follow if your exposition be true in saying That Christs body and blood is under the forms of bread and wine in the Sacrament not only that there are two Christs one in heaven at the right hand of his Father visible glorious and in one place and another Christ in the earth invisible circumscribed by no place but also that there are as many Chri s as there are Sacraments in the earth yea as many Christs as there are bits of bread in every Sacrament and so the foundation of our salvation is overturned Fourthly It will follow that the body and blood of Christ are separat as the bread and wine in the Sacrament which is turned in them is separated Fifthly It will follow that his body is separat from his soul and so a dead bodie because the bread and wine are not changed in his soul but only in his body Sixthly It will follow that the bread in the first Supper being changed in the body of Christ that the substance of the bread hath suffered for us died for us and risen again for us and hath a part of our redemption which is blasphemous to think Seventhly It will follow that Christ eated his own body and drank his own blood which is absurd for Chrysostom hom 83. in Mar. and your Canon Law de consecr dist 2. Canon Nec Moses testifies that he ate the same thing which he gave to his Disciples And also he saith himself From hence forth will I not drink with you more of the fruit of this vine c. So he drank of that which they drank of And last of all it will follow that the Mass-Priest is the creator of his Creator and so their Breviaries and Lombardus and Bellarmin grants In their Breviaries the Priest saith Qui creavit me sine me creatur mediante me that is He that created me without me is created by my moyen Lombardus saith distinct 12. lib. 4. cap. 5. The Priests are said to make the body and blood of Christ because by their ministry the substance of the bread is made his flesh And Bellarmin saith lib. 3. de Eucharist cap 24 Sacerdotes conficiunt corpus Christi ex pane That the Priests makes Christ his body of bread Now if there be no blasphemous absurdities I know not what is blasphemy Now choose ye whither ye will subscribe to all these absurdities which you with all the wit of the Roman Clergy is not able to eschew if ye grant this interpretation of yours to be true or will you forsake this interpretation of yours as false erroneous and contrary both to the plain Scriptures of God and the articles of our Faith and the grounds of our salvation As to the third Your interpretation destroys the nature of all Sacraments and makes the Supper of the Lord no Sacrament for every Sacrament consists of an outward and visible sign and of a spiritual thing signified by that sign the which sign hath a resemblance with the thing signified The sign is ever earthly and the thing signified is heavenly as shal appear by all the rest of the Sacraments both of the Old and New Testament In Paradise Gen. 2.9 Rev. 2.7 there was a very tree for the sign and Christ the thing signified by it In circumcision there was a cutting of the skin Gen. 17.9.20 Rom 4 11. Deut. 30.6 Col. 2.11 and the cutting off of sin In the Passover there was a Lamb and Christ Exod. 12. 1. Cor. 5.7.8 John 19.36 And in the Sabath there was a day of rest and eternal rest Heb. 4.1 3.4.5 c. In the Sanctuary there was an holy Place and heaven Heb. 9 24. In the wilderness there was a Rock yeelding water and Christ yeelding his blood 1. Cor. 10 4. In the apparition there was a dove and the holy Ghost John 1.32 In the Manna there was bread and Christ 1. Cor. 10.3 In Baptism there was very water which washeth us and Christs blood washing our sins Tit. 3.5 1. Pet. 3.21 Therefore in the Sacrament of the Supper must be bread and wine feeding this natural life and resembling our communion one with another and Christs flesh blood feeding our spiritual life 1. Cor. 10.16 17. otherwise this Sacrament is against the nature of all other Sacraments which is absurd to think and should be no Sacrament at all as Augustin saith Epist. 23. If the Sacraments had not a resemblance with the things whereof they are Sacraments they should not be Sacraments at all But your interpretation and doctrine destroys both the sign and the resemblance which they should have with the things signified in the Supper for there is no outward sign there which is an earthly substance but only accidents of color and quantity if your doctrine be true and there is nothing there to resemble either our spiritual nowrishment by the flesh and blood of Christ or yet our spiritual fellowship one with another unless you will say that accidents feeds and nowrishes the which if you will say then to say no more to it but this If

bound to lay down our life one for another much more to ware out for him such things as may serve for the comfort of this life in such an extremity And the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. John 3.16 is not to supererogat as ye take it but to ware out further expenses So your blindness is gross in this And as for that of David in praising God night and day so often he was so far from thinking of himself that he had done more then the Law required of him that he never thought of himself that he had fully obeyed the Law And therefore how often prays he in that Psalm that the Lord would open his eyes to understand the Law and give him grace to perform the same Psal 119.12.17.18.27 And in other Psalms he saith My sins are mo then the hairs of my head Psal 40.12 And if thou mark iniquity who can stand Psal 130.3 And therefore this was no work of supererogation And if you knew M. Gilbert but the Lord hath blinded you either the perfection of the Law of God or our inability to perform it or the unsearchable love and kindness of God which hath obliged us to mo duties then ever we are able to do For when we have done all which is commanded us yet we are but unprofitable servants you would be so far from defending these your works of supererogation that ye would abhor and detest this doctrine SECTION XIX Concerning Christs descending into Hell Master Gilbert Brown THirteenthly our doctrine is that Christ our Savior according to the soul descended to the Hells as we have in our Belief And this was the doctrine of the Apostles for S. Peter saith That God hath raised him up loosing the sorrows of Hell according as it was impossible that he should be held of it Acts 2.24 And this he proves by the Psalms of David Behold thou wilt not leave my soul in hell saith David nor give thy holy One to see corruption Psal 16.10 This same is the doctrine of S Paul also And that he ascended what is it but because he descended also first into the inferior parts of the earth He that descended the same is he also which is ascended above all the heavens that he might fill all things Eph. 4.9.10 Ye see in these and all the rest of our doctrine wherein they differ from us that the touch-stone beares witness to us and proves ours only to be the doctrine of Christ and his Apostles and not their denying thereof Master John Welsch his Reply Bellarmin grants that we all agree that Christ after a certain manner descended into hell but the whole controversie is of the sense and meaning of it We say that he suffered the pains of hell in his soul upon the cross and lay under the bondage of death and was held captive in the grave which in the Hebrew is called SCHEOL which signifieth sometime hell in the Scripture and sometime the grave for the space of three days and in this sense we grant he descended into hell and in this sense it is taken in our Belief But your doctrine is That he descended locally into hell according to his soul first to give to the souls of the Fathers essential blessedness and to deliver them out of that prison and bring them to heaven Bellarm. lib. 4. de Christo cap. 16. And this we say is neither the meaning of that article of your Belief neither yet hath it so much as a syllable in the whole Scripture to warrant it And as for the article it self Bellarmin confesses that this article was not in the Creed with all Churches as he proves there by the testimonies of Ireneus Origen Tertullian and Augustin who all exponed the Creed And Augustin exponed it five times and yet never mentions this article And Ruffinus an ancient writer testifies That this article was neither in the Creed of the Roman Church nor of the East Churches And also it is not in the Nicene Creed which is more then 300. years after Christ And Perkins a learned man in his exposition of the Creed affirms that threescore Creeds of the most ancient Councils and Fathers wants this clause Whereby it is most clear that this article was not put in at that time when the rest of the articles were gathered together but hath crept in since and that more then 300. years after the days of the Apostles For Augustin lived in the 400. years and the Nicene Creed was more then 300. years after Christ And yet because it hath continued a long time and hath been received by the consent of the Churches of God and doth also carry with it a fit understanding and sense as hath been spoken therefore it is to be retained but not in that sense as ye expone it For first if this local descension of Christ according to his soul into hell were true and that it were an article of our Faith as ye say then the four Evangelists which are the sworn pen-men of the history of his death and resurrection and especially Luke who as he saith himself Luke 1 3. intended to make an exact narration of the same who also did amply set down the same with all the circumstances thereof they would not have omitted it being a special article of our Faith if your doctrine be true seeing the end of their writing as John saith was that we might believe and by believing have eternal life John 10.31 But they never mention it as your selves cannot deny Therefore it cannot be that he locally descended into hell Secondly the Scripture makes it plain that Christs soul was in Paradise at that time with the thief For he saith unto him This night shalt thou be with me in Paradise Luke 23.43 For this cannot be meant of his God-head for it is every where neither of his body for it was in the grave Seeing therefore his soul was at that time in Paradise it could not be in hell except you will say that Paradise and hell are both one which I suppose ye will not say Thirdly if the souls of the Fathers were not in hell then Christ descended not thither For ye say That he descended thither for that effect to deliver them Bellar. lib. 4. de Christo cap. 16. but they were not in hell but in heaven which our Savior calls Abrahams bosome where Lazarus was betwixt the which and hell the Scripture testifies there is a great gulf Luke 16.23 therefore he descended not locally into hell Fourthly some of your own learned Doctors have seen this error of yours and have gone from it as Durandus by name who affirms in 3. distinct 22. quaest 3. That Christs soul descended not to hell in substance but in vertue and proves it by reasons And last of all you are at such variance among your selves concerning this point that some of you affirms That Christs soul suffered pain in hell when it was there as Cajetan in

that their communion with her shal be in heart and the practise thereof in secret and he shal abolish the publick exercise of all Religions true or false save that which is done to himself So that the Mass they say shal be had but in secret then And Bellarmin lib. 3. de Rom. Pont. cap. 17. 18. and Sanderus demonst 35. 37. is of the same mind That his cruel persecution shal stay all publick exercise of Religion and he shal make open warfare with the whole Church and shal endeavor to destroy the universal estat of the whole Christian Commonwealth and shal shut up the door of Sacraments and shal suffer no man any more to enter in the Church of Christ and shal be Monarch of the whole world Now if this be true whether shal the Church of Christ by your own doctrine be fed secretly or not be latent and lurk in the time of the Antichrist let all men judge But what a contradictorious spirit is this of yours who to gain-say the thing that I writ cares not to involve your self in a contradiction not only to the truth but also to your own Catholicks Either therefore wonder at your own Catholicks who have spoken as much and more in this point then I did and at your self also who grants as much in substance as I meant that ye and they have abused the Scripture or else leave off to wonder at me and wonder at the vail which is hung over your own eyes which hinders you not only to understand the truth but also to understand what your self and your own brethren teach Now as for your reason it is not said that Babylon was in the desert but that John was taken in the spirit that is ravished in the spirit as in the 1. and 4. chapter into the desert that is into a solitar and heavenly contemplation of that vision which was afterward shown him For as this carrying of him in the sprit signifies his spiritual ravishing so this desert signifies the solitariness of his contemplation And as that lifting up of Ezekiel by the locks of the hair of his head between the heaven and the earth and that carying of him to the door of the innermost port towards the North to see the abominations of Jerusalem was only in vision and not bodily So I take this carrying of John in spirit to the wilderness to see the whore of Babylon to have been in vision only and not bodily And whereas ye say that this word desert signifies more properlie to be hid and invisible then the word wilderness I pray you tell me M. Gilbert what is between desert and wilderness save that the first is driven from the Latin and the second is English Must you be set to the Grammar-school again What fancie is this wherewith ye are possessed that you put a difference between wilderness and desert Is there any difference if you understood the Greek language between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is between desert and desert wilderness and wilderness And if ye have ever read the New Testament in Greek there is but the self-same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places which signifieth desert or wilderness But where have you been when ye did imagine this difference Appearantly ye have been dreaming in some wilderness or else wandring in the wilderness of your own blind imaginations As for the exposition of your true Catholicks we count not much of them Always these whom ye call your true Catholicks Bellarmin the Rhemists and Sanderus have been plain in this matter and have spoken more in this point then we do And as for the time of this her secrecie and lurking 1260 days which you expound literally to be but three years and an half I answer This exposition of yours is against first the custom of prophesies which are expounded figuratively and not literally as these 70. weeks in Daniel concerning Christ where there a day is put for a year Next it is against the whole circumstances of the text For will you expound this woman figuratively for the Church as Sanderus doth and the wilderness unto the which she fled figuratively for the smal number whereunto she shal be redacted as you do and the sun wherewith she was clad and the moon which was under her feet and the twelve stars that was upon her head and the red Dragon which pursued her with ten heads c. all figuratively and yet will ye expound the time of her being in the wilderness literally What violence is this which ye will offer unto the holy truth of God to expound all the rest figuratively and only the time literally So then a day here is set for a year as also it is taken in the same sense in the 2. chapter of the Reve●ation in the Epistle to Smyrna where it is said They shal have tribulation for the space of ten dayes that is for the space of ten years As for the invisibility of our Church because that question comes afterward therefore I omit it now Only this as your Hierarchie and abomination of your Church grew so did the purity of the doctrine of Jesus Christ in his Church decay And as your Popes came not to their hight at an instant and brought not in their abominations at an instant but piece and piece and by long process of time So the purity of the truth of God decayed not at an instant but piece and piece and by a long process of time For the degrees of your exalting was the degrees of the depressing of the truth of God in his Church As for our dispensation suppose your Church useth not to give them without money laid down yet we will neither buy them nor have them for nought So keep your dispensations at home M. Gilbert while we send for them M. John Welsch And the Ministers thereof shal preach in sackcloth that is under persecution all that time and at the last they shal be put to death for the testimonie of Jesus and for speaking against their false Worship and Religion Master Gilbert Brown It appears to me that M. John hath found some new Revelation other then that of S. John for he notes no place to us and these words of his are no way in S. John and therefore as an invention of his own head we will reject the same Indeed we have in S. John That God shal give to us two witnesses and they shal prophesie 1260. dayes clad with sackcloth Rev. 11.3 But this can no wayes agree with this purpose of his For why there shal be but two of these and there is more then two hundred Ministers in Scotland And these two shal prophesie but our Ministers are no Prophets albeit they foretell things oftentimes that is not true all the prophesies if they prophesie at any time is of evil and not of good These two shal prophesie but three years and an half

blood But Dominicus saith he not being void of that perfection of love he took a three-fold correction out of his own hand every day not with a cord but with an iron rod even to the effusion of his blood and for his own faults which were very few another for them that were in Purgatory the third for them that were in the world And so deduces this comparison through all the parts of Christs life And in the end he saith That being to depart from this world he comforts his disciples saying Let not this trouble you for in the place where I go to I shall be more comfortable to you then if I were with you For after death ye shall have me a better Advocat then ye could have in this life What blasphemies these are judge thou Christian Reader and yet they are authorized by the Church of Rome because they serve to establish the Popes supremacy For Gregory the 9. canonized him as a Saint anno 1223. and appointed a festival day to be kept to his honor And he that writes these things is an Archbishop of Florence a man famous among them To him that will joyn himself to this Order of Franciscus and Dominicus for to merit the Kingdom of heaven to redeem their own souls or the souls of their friends as their Bull of Fraternity saith The Provincial gives him the Bulls of Fraternity by the which is made capable of all the merits of the Convent of the merits of all the Friers of that Province of their Masses prayers fastings abstinences devotions watchings disciplins c. Whereby as though it were too little for them to be Saviors of themselves they teach that they have such abundance of merits as also may serve for others They have a prayer to Thomas Becket in their porteous book who was made a Saint by Alexander the 3. in these words Tu per Thomae sanguinem quem pro te impendit fac nos Christe ascendere quo ille ascendit that is Make us O Christ to ascend to heaven by the blood of Thomas which he shed for thee Mocking as it were the blood of Jesus Now as for the Virgin Mary what title is proper to Jesus Christ which they have not ascribed unto her What honor or worship is given to Jesus Christ which is not given to her Damascene saith praying to the Virgin Mary I shall be saved by hoping in thee Thou is the salvation of mankind Antoninus saith part 3. summa tit 12. part 4. tit 15. cap. 14. para 7. That all they upon whom the Virgin Mary turns her eyes are necessarily justified and saved And that Christ because he is both Advocat and Judge together is too rigorous for this cause saith he God hath provided an Advocat meaning of the Virgin Mary in whom nothing is to be found but sweetness And he saith The Seraphims willing to have retained Mary as she mounted to heaven Not saith she for it is not meet that man should live his alone speaking of the everlasting Son of God who sits at the right hand of his Father I am given to him for to be a help to that work of redemption by my compassion and to that work of glorification by my intercession to the intent that if he threaten to destroy the earth as in the time of the Deluge I may appear before him as the rain-bow to the intent that he may remember his covenant And which is yet worse if worse can be another Papist saith applying that which is only spoken of Christ to her God saith he said to her in her birth I have given thee to be a light to the Gentils to the intent that thou may be our salvation applying it blasphemously to Mary to the end of the world and a light to be revealed to the Gentils And again he saith That all graces which run down from the Father and the Son come by her who saith he is a Mediatrix between God and men And no grace comes from heaven but through her hands and all grace enters in her and comes out of her And he saith She is a Mediatrix of salvation of conjunction of justification of reconciliation of intercession of communication And to be short he saith The Father hath given to her the half of his Kingdom the which was signified in the persons of Assuerus and Ester and that he hath retained to himself justice and hath left to her to exercise mercy So that we may appeal from the Court of the Justice of God to the Court of the mercy of the Virgin Mary Whereby they most blasphemously prefer and lift her up above the Lord for that Judge unto whom appellation is made must be superior unto these Judges from whom the appellation is made therefore they blasphemously prefer the tribunal of Mary to the tribunal of the God of heaven And what shal I speak of her Letanies Psalteries and Hours Of her Hours where she is called the Queen of mercy who hath bruised the Serpents head which thing is spoken only to the first parents of the Son of God Gen. 3. and the restorer and Savior of mankind the most godly and most holy the gate of heaven the shining port of life the mother of grace and mercy our life our hope who makes the world to shine by the light of the brightness of her peace who only hath deserved to be next in honor to the Trinity by whom the whole world lives next God She is called the comfort of the desolat the salvation and hope of all them that put their trust in her the fountain of salvation grace godliness joy comfort The Queen of heaven and star of the sea whom the Sun honors the promise of the Prophets the Queen of the Evangelists the teacher of the Apostles the comfort of the Martyrs the salvation and consolation of the quick and the dead the bottomless fountain of all grace the port of paradise the Lady of glory the Queen of joy the Lady of Angels the joy of the Saints the only hope of the miserable the Empress of the Angels the comforter of sinners the keeper of the heart the praise of all the Saints And of her is sought in her Hours and Letanies all these graces generally which are only proper to God through Jesus Christ to give as Protection receiving in the time of death refuge in the time of misery remission of sins the keeping of soul and body holiness of life staying of the pest calming of the seas perseverance in grace the eschewing of sin salvation and eternal life And that by her merits and prayers their sins may be forgiven and that being redeemed by her they may climb up to heaven And they pray to Mary and John Baptist by the Redeemer making Christ a Mediator between them and them And they pray to Christ to defend them from his anger and from the anger of his mother And they pray her to give her self

Gregory de Valentia his scholers hold That not only total apostosie but partial also such as heresie is here meant Now to profess the Protestant Religion is damnable heresie with them and therefore consequently any Protestant Prince is here concluded by their interpretation Suarez holdeth That Church-men may use a coactive power against Princes even to dethrone them his words are Pontificem summum potestate coactivâ in Reges uti posse usque ad depositionent etiam à Regno si causa subsit Suarez opusc lib. 3. de primatu sum Pontif. cap. 23. Azorius their great Casuist asserteth That the jurisdiction and power of the Emperor hath its being existence and dependance from the Pope And upon this occasion telleth us how many Emperors the Pope hath deposed and that the Emperor is but the Popes minister elected by him for the defence of the Church Azorius inst Mor. part 2. lib. 10. Emmanuel Sa after he had studied the point forty years affirmeth That the rebellion of a Clergy-man is no treason because he is no subject That all Clergy-men are exeemed from the lawes of Magistrats by a divine positive law is mantained by Bellarmin de Cler. lib. 1. cap. 28. de Pont. Rom. lib. 2. cap. 26. Soto de just jure lib. 5. cap. 44. art 1. Cajetan Tom. 1. opusc tract 1. de potest Pap. cap. 27. Turrecremata lib. 2. c. 93. Gregory de Valentia tom 3. disp 5. quaest 11. punct 1. Suarez in opusc lib. 4. de immunit Eccles cap. 4. num 3. cap. 8. num 9. and the Rhemists in Rom. 8. Cardinal Baronius informeth us by the example of Dacius Bishop of Milan his dealing against the Arriant that these Bishops deserve no blame ought to suffer no envy who use all means that they may not live under an heretical Prince His words are Quo exemplo satis intelligas non mereri calumniam neque invidiam Episcopos illos pati debere Qui ne sub haeretico Principe degant omnem lapidem volvunt Annal. anno 538. § 89. So that Papists may raise treasons rebellions commit parricide on the persons of Kings rather then live under a Protestant Prince This is evil doctrine but worse followeth for they directly maintain that they may any manner of way kill Kings Princes or people if in the least suspect to them of heresie that is of the Protestant Religion which these following instances prove M. Allen Principal of the Jesuits Colledge at Rhemes in a solemn Oration said It is permitted to us to kill Kings Franciscus de Verone in his Apologie for John Chastel grants allowance to every privat man to murder the heretick as he meets him if publick means be wanting of making him away by the Magistrat Dominicus Bannes in 2. quaest 12. art 2. resolves that they need not in this case expect any sentencing of the matter by Pope or any other but when the knowledge of the fault is evident subjects may lawfully if so be they have sufficient strength exempt themselves from subjection to their Princes before any declaratory sentence of a Judge His words are Quando adest evidens notitia criminis licitè possunt subditi si modo ijs vires suppetant eximere se à potestate suorum Principum ante Judicis sententiam declaratoriam Suarez maintaineth that an heretical King after sentence of excommunication given against him is absolutly deprived of his Kingdom so that he cannot possess it by any just title therefore from thenceforth may be handled altogether as a Tyrant and consequently he may be killed by any privat person and a little after he addeth that in this a Christian Kingdom dependeth upon the Pope that he may not only advise and consent that the Kingdom depose a King that is hurtful to it but also command and compel them to do it Hear his own words Post sententiam latam omninò privatur Regno ita ut non possit justo titulo illud possidere ergo ex tunc poterit omninò tanquam Tyrannus tractari consequenter à quocunque privato poterit interfici Suarez defens fid Cathol lib 6. cap. 4. § 14. Pendet Christianum Regnum à Pontifice in hoc ut possit non solum consulere aut consentire ut regnum Regem sibi perniciosum deponat sed etiam praecipere cogere utad ●aciat § 17. Joannes Mariana telleth us That if the Pope excommunicat a King and declare him a Tyrant that he may be made away either by open force and arms whether by violent breaking into the Court or by joyning of battel is a matter confessed yea by deceit and ambushes too as Ehud did in killing Eglon the King of Moab Indeed it would argue a braver mind to profess open enmity and publickly to rush in upon the enemy of the Commonwealth But it is no less prudence to take advantage by fraud and ambushes because it is done without stir and ●ess danger surely both publick and privat And in end he concludeth That it is lawful to take away his life by any art whatsoever with this proviso only that he be not constrained either wittingly or unwittingly to be the cause of his own death yet poyson him you may if so that the venom be externally applyed by some other he that is to be killed helping nothing thereto namely when the force of the poyson is so great that a seat or garment being infected therewith it may have strength to kill Joan. Mariana de Regis Instit lib 1. cap. 7. Franciscus de Verone in his Apology for John Chastel part 1. cap. 7. determineth That Kings and Princes which are not Roman Catholicks may be lawfully killed by any privat person and that the killing of them is a generous vertuous heroick exploit to be compared with the greatest and most praise-worthy actions a most holy worthy commendable praiseful work These that conspire against the life of such Kings and Princes are magnanimous persons their courage more then humane heroick divine their punishments are true martyrdoms they shal receive reward in heaven Lest Papists think we wrong him I shal set down his own words Reges Principes non Romani Catholici possunt de jure occidi etiam à privat â personâ illud factum est generosum cum virtute conjunctum heroicum comparandum cum maximis summa laude dignis factis esse sanctissimum humanissimum dignissimum laudatissimum commendatissimum c. Eos qui in vitam talium Regum Principum conjurant esse animosos machinatores fortitudinem eorum esse plusquam humanam supplicia eorum non nisi vera martyria appellanda Qui sunt aliquando praemium accepturi in vitâ aeternâ And again part 2. cap. 12. 15. Necessarium quocunque casu religionem confirmari etiam morte Regum It is necessary in any case that Religion be maintained even with the death of Kings Antonius Arnold in an Oration against the Jesuits affirmeth