Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	holy_a	peter_n	2,277	5	7.0190	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04224	The vvorkes of the most high and mightie prince, Iames by the grace of God, King of Great Britaine, France and Ireland, defender of the faith, &c. Published by Iames, Bishop of Winton, and deane of his Maiesties Chappel Royall; Works	James I, King of England, 1566-1625.; Montagu, James, 1568?-1618.; Elstracke, Renold, fl. 1590-1630, engraver.; Pass, Simon van de, 1595?-1647, engraver.	1616 (1616)	STC 14344; ESTC S122229	618,837	614

for an Heretike that durst presume to looke vpon them kept close in a strange tongue that they might not be vnderstood Legends and lying wonders supplying their place in the Pulpits Verse 8. And so did their Bodies lie in the streets of the great Citie spiritually Sodome Coloss 2.20 for spiritual fornication which is idolatrie spiritually Egypt for bringing the Saints of God in bōdage of humane traditions Quare oneramini ritibus So did their bodies I say lie 3. dayes and a halfe that is Verse 8. the halfe of that spirituall Weeke betweene CHRIST his first and second comming and as dead carkases indeed did the Scriptures then lye without a monument being layed open to all contempt cared for almost by none vnderstood by as few nay no man durst call for them for feare of punishment as I haue already said And thus lying dead as it were 2. Chro. 34.14 Verse 10. without life or vigour as the Law of GOD did till it was reuiued in Iosias time The Inhabitants of the earth that is worldly men reioyced and sent gifts to other for ioy that their fleshly libertie was now no more awed nor curbed by that two edged sword for they were now sure that do what they would their purse would procure them pardons from Babylon Omnia Vaenalia Romae so as men needed no more to looke vp to heauen but downe to their purses to finde Pardons Nay what needed any more suing to heauen or taking it by violence and feruencie of zeale when the Pardons came and offered themselues at euery mans doores And diuers spirituall men vanted themselues that they neither vnderstood Old Testament nor New Thus were these 2. Witnesses vsed in the second halfe of this spiritual weeke Verse 3. who in the first halfe therof were clad in sackcloth that is preached repentance to all nations for the space of 500. or 600. yeres after Christ Reuel 6.2 God making his Word or Witnes so triumph riding vpō the white horse in the time of the Primitiue Church as that they ouercame al that opposed themselues vnto it beating downe euery high thing as Paul saith 2. Cor. 10.4 excluding frō heauen al that beleeue not therein as strongly with the spiritual fire thereof conuincing the stif-necked pride of vnbeleeuers as euer Moses or Elias did by the plagues of Egypt and famine cōuince the rebellious Egyptians and stif-necked Israelites Neither shall it be enough to disgrace corrupt and suppresse them Reuel 11.7 but Killed must they be at the last To which purpose commeth forth 1 Printed at Venice Anno 562. Censura generalis vt mucrone censorio iugulare eas possit and cutteth their throats indeed For the author ordaineth al translations but their owne to be burnt which is yet cōmonly practised nay he professeth he commeth not to correct but to destroy them controlling and calling euery place of Scripture Heretical that disagreeth frō their Traditions with almost as many foule words and railing epithetes as the Cardinal bestoweth on my Apologie not ruling nor interpreting Scripture by Scripture but making their Traditiōs to be such a touchstone for it as he condemneth of Heresie not onely those places of Scripture that he citeth but layeth the same general condemnation vpon al other the like places wheresoeuer they be written in the Scriptures And yet praised be God we beginne now with our eyes as our predecessors haue done in some aages before to see these Witnesses rise againe Verse 11.12 and shine in their former glory GOD as it were setting them vp againe vpon their feete and raising them to the Heauens in a triumphall cloud of glory like Elias his fiery chariot Which exalting of the Gospel againe 13. hath bred such an earthquake and alteration amongst many Nations as a tenth part or a good portion of these that were in subiection to that Great Citie to wit Babylon are fallen from her seuen thousand that is many thousands hauing bene killed vpon the occasion of that great alteration and many other conuerted to the feare of GOD and giuing glory to the God of heauen This now is one of the wayes by which I thinke this place of Scripture may be lawfully and probably interpreted The other is more common and seemeth more literally to agree with the Text. And this is to interpret not the word of God but the Preachers thereof to bee meant by these Witnesses Few they were that first began to reueale the man of Sinne and discouer his corruptions and therefore well described by the number of two Witnesses Deut. 19.15 Nam in ore duorum aut trium testium stabit omne verbum And in no greater number were they that began this worke Reuel 11.3 then the greatnesse of the errand did necessarily require They prophesied in sackecloth for they preached repentance That diuers of them were put to cruell deaths is notorious to the world And likewise that in the persons of their Successours in doctrine 1 Sanguis Martyrum est semen Eccl-siae Verse 11. they rose againe and that in such power and efficacie as is more then miraculous For where it is accounted in the Scriptures a miraculous worke of GOD wrought by his holy Spirit Actes 2.41 When the Apostle Saint Peter conuerted about three thousand in one day these Witnesses I speake of by the force of the same Spirit conuerted many mightie Nations in few yeeres who still continue praising GOD that hee hath deliuered vs from the tyrannie of Antichrist that reigneth ouer that great Citie and with a full crie proclaiming Goe out of her my people Reuel 18.4 lest yee bee partaker of her sinnes and of her plagues Let therefore these Miracle-mongers that surfeit the world and raise the price of paper daily with setting foorth old though new gilded Miracles and Legends of lies Let such I say consider of this great and wonderfull Miracle indeed and to their shame compare it with their paultry wares Thus hauing in two fashions deliuered my coniecture what I take to bee meant by these two Witnesses in the xj of the Apocalyps there beeing no great difference betweene them In the one taking it to bee the Word of GOD it selfe In the other the Word of God too but in the mouthes of his Preachers It resteth now that I come to the third point of the description of Antichrist which is anent his Person That by the Whore of Babylon that rideth vpon the Beast is meant a Seate of an Empire and a successiue number of men sitting thereupon and not any one man doeth well appeare by the forme of the description of the Antichrist thorowout all the said Booke Cap. xvij For in the last verse of the xvij Verse 18. Chapter the Woman is expounded to bee That great Citie that reigneth ouer the Kings of the earth which cannot signifie the onely Person of one man Verse 9. but a successiue

Sam. 7.14 Sonnes of the most High nay Gods 14 Psal 82.6 exod 22.8 themselues The 15 1. Sam. 24.11 Lords anoynted Sitting 16 2. Chro. 9.8 in Gods throne His 17 2. Chro. 6.15 seruants The Angels 18 2. Sam. 14.20 of God According to his 19 1. Sam. 13.14 hearts desire The light 20 2. Sam. 21.17 of Israel The 21 Isa 49.23 nursing fathers of the Church with innumerable such stiles of honour wherwith the old Testament is filled whereof our aduersary can pretend no ignorance And as to the new Testament Euery soule is commaunded to be subiect vnto them euen for 22 Rom. 13.5 conscience sake All men 23 1. Tim. 2.2 must be prayed for but especially Kings and those that are in Authoritie that vnder them we may leade a godly peaceable and an honest life The 24 Rom. 13.4 Magistrate is the minister of God to doe vengeance on him that doeth euill and reward him that doeth well Ye must obey all higher powers but 25 1. Pet. 2.13 especially Princes and those that are supereminent Giue euery man his due feare 26 Rom. 13.7 to whom feare belongeth and honour to whome honour Giue 27 Mat. 22.21 vnto Caesar what is Caesars and to God what is Gods 28 Iohn 18.36 Regnum meum non est huius mundi 29 Luk. 12.14 Quis me constituit Iudicem super vos 30 Luk. 22.25 Reges gentium dominantur eorum vos autem non sic If these examples sentences titles and prerogatiues and innumerable other in the Olde and New Testament doe not warrant Christian Kings within their owne dominions to gouerne their Church as well as the rest of their people in being Custodes vtriusque Tabulae not by making new Articles of Faith which is the Popes office as I said before but by commanding obedience to be giuen to the word of God by reforming the religion according to his prescribed will by assisting the spirituall power with the temporall sword by reforming of corruptions by procuring due obedience to the Church by iudging and cutting off all friuolous questions and schismes as 31 Euseb lib. 3. de vita Constantini Constantine did and finally by making decorum to be obserued in euery thing and establishing orders to bee obserued in all indifferent things for that purpose which is the onely intent of our Oath of Supremacie If this Office of a King I say doe not agree with the power giuen him by Gods word let any indifferent man voyd of passion iudge But how these honourable offices styles and prerogatiues giuen by God to Kings in the Old and New Testament as I haue now cited can agree with the braue styles and titles that Bellarmine giueth them I can hardly conceiue 1 De laicis cap. 7. That Kings are rather slaues then Lords 2 De Pent. li. 1. cap. 7. That they are not onely subiects to Popes to Bishops to Priests but euen to Deacons 3 Ibidem That an Emperour must content himselfe to drinke not onely after a Bishop but after a Bishops Chaplen 4 Ibid. de Cler. cap. 28. That Kings haue not their Authoritie nor Office immediatly from God nor his Law but onely from the Law of Nations 5 De Pont. lib. 3. cap. 16. That Popes haue degraded many Emperours but neuer Emperour degraded the Pope nay euen * De Rom. Pontif lib. 5. cap 8. Bishops that are but the Popes vassals may depose Kings and abrogate their lawes 6 De laicis cap. 8. That Church-men are so farre aboue Kings as the soule is aboue the body 7 De Pont. li. 5. cap. 18. That Kings may be deposed by their people for diuers respects 8 De Pon. lib. 2. cap. 26. But Popes can by no meanes be deposed for no flesh hath power to iudge of them 9 De Pont. lib. 4. cap. 15. That obedience due to the Pope is for conscience sake 10 De Clericis cap. 28. But the obedience due to Kings is onely for certaine respects of order and policie 11 Ibidem That these very Church-men that are borne and inhabite in Soueraigne Princes countreys are notwithstanding not their Subiects and cannot bee iudged by them although they may iudge them 12 Ibidem And that the obedience that Church-men giue to Princes euen in the meanest and meere temporall things is not by way of any necessarie subiection but onely out of discretion and for obseruation of good order and custome These contrarieties betweene the Booke of God and Bellarmines bookes haue I heere set in opposition each to other Vt ex contrariis iuxta se positis veritas magis elucescere possit And thus farre I dare boldly affirme that whosoeuer will indifferently weigh these irreconciliable contradictions here set downe will easily confesse that CHRIST is no more contrarie to Belial light to darknesse and heauen to hell then Bellarmines estimation of Kings is to Gods Now as to the conclusion of his letter which is onely filled with strong and pithie exhortations to perswade and confirme Blackwell to the patient and constant induring of martyrdome I haue nothing to answere saue by way of regrate that so many good sentences drawen out of the Scripture so well and so handsomely packed vp together should be so ill and vntrewly applied But an euill cause is neuer the better for so good a cloake and an ill matter neuer amended by good wordes And therefore I may iustly turne ouer that craft of the diuell vpon himselfe in vsing so holy-like an exhortation to so euill a purpose Onely I could haue wished him that hee had a little better obserued his decorum herein in not letting slippe two or three prophane words amongst so many godly mortified Scripture sentences For in all the Scripture especially in the New Testament I neuer read of Pontifex Maximus And the Pope must be content in that style to succeed according to the Law and institution of Numa Pompilius and not to S. Peter who neuer heard nor dreamed of such an Office And for his Caput fidei which I remembred before the Apostles I am sure neuer gaue that style to any but to CHRIST So as these styles whereof some were neuer found in Scripture and some were neuer applyed but to CHRIST in that sense as hee applieth it had beene better to haue beene left out of so holy and mortified a letter To conclude then this present Discourse I heartily wish all indifferent readers of the Breues and Letter not to iudge by the speciousnesse of the wordes but by the weight of the matter not looking to that which is strongly alledged but iudiciously to consider what is iustly prooued And for all my owne good and naturall Subiects that their hearts may remaine established in the trewth that these forraine inticements may not seduce them from their natall and naturall duetie and that

peccauerit modò semper rationes suorum dictorum modestè reddere paratus sit That is to say Euery man is a lyer yea more vaine then vanity it selfe God onely is trew c. Which seeing wee ought euer humbly to acknowledge in all great and weighty causes most of all ought we to confesse it in the most holy cause of our Faith insomuch as we should not therefore easily condemne euery thing which at the first seemes strange yea false and absurd vnto our eares nor on the contrary side ought wee foorth-with to approoue and that with an opinion of precise necessitie whatsoeuer is commonly receyued especially in matters abstruse and intricate whereof the knowledge is not necessarie to saluation In such poynts as these if any man shall say that such a King or Prince howsoeuer otherwise most godly and religious yea that many such Kings and Princes nay I will not except Bishops or the like Doctors of the Church haue in some sort erred I am of opinion hee shall not giue any iust cause of offence either to the Maiestie of Kings or to the dignitie of Princes and Bishops so as hee bee alwaies ready modestly to yeeld a reason for that which hee shall affirme In which words hee maintaineth two Principles First that euery man is a lyar aswell in matter of Faith as in any thing else and next that wee must not euer esteeme the vulgar opinion and that which is generally receiued in matter of Faith to be the trewest nor alwayes condemne euery opinion for absurd which at the first seemes vnto vs vncouth and new Now we pray you obserue that this man is not accused of small scapes and therefore beeing not charged with lesser peccadillos then those which before wee haue mentioned it necessarily followes that in his excuse hee must vnderstand the same points whereof he is accused And wee hope by the mercy of GOD that no Christian wee speake in this particular as well for the Papists as for our selues shall euer be found to erre in any of those maine points at the least wee will answere by the grace of God for one of those Kings whom he names in general And as for his new opinions which he would so gladly vent abroad the ancient Faith needes not be changed like an old garment either in substance or fashion Furthermore in the third page of his Preface hee vseth these words Sed neque plures vno aliquo semper hîc ditiores sunt Nemo igitur vnus sibi arroget omnia Nec numero plures vni alicui singulare quidquam inuideant Neither are many men alwayes richer in knowledge then some one man Let not therefore any one man arrogate all things to himselfe Nor let the greater multitude enuie a particular man for hauing some singularitie more then his fellowes The trew principle and foundation of the error of the Anabaptists taking away by this meanes all maner of gouernment from the Church For hauing first ouerthrowen the Monarchicall power of the Pope he sweepes away next all manner of power both Aristocraticall and Democraticall from the Church cleane contrary to the Apostles institution which ordeineth that the spirits of the Prophets should bee subiect to the Prophets For if one particular man may take vpon him such a singularitie as this how shall he bee subiect to Generall Nationall and Synodicall Councels For straight will he say vnto them Sirs yee haue no authoritie to iudge mee for I haue a singular gift aboue you all And in the fift Page these are his words Plamssimè enim persuasus sum Serenissimo Regi nunquam in animo fuisse nunquam in animo fore alienae conscientiae quod ne Apostoli quidem sibi vnquam arrogârunt fiue directè fiue indirectè siue per seipsum siue per alios vllatenùs dominari vel fidem nostram vlli humanae authoritati alligare velle For I am absolutely perswaded that it was neuer his Maiesties meaning nor euer will bee either directly or indirectly by himselfe or by others in any sort to ouer-rule another mans conscience which euen the Apostles neuer challenged to themselues nor did or will his Maiestie euer seeke to tie our Faith to any humane authoritie Whereby hee is plainely discouered to bee resolued not to bee subiect in any sort to the iudgement of the Church in those matters whereof hee is accused For hee knowes too well that the ancient Church hath established vpon necessary consequences drawen from the holy Scripture both a forme of beliefe and a forme of speach concerning the holy Mysteries aforesaid And this is the reason why hee will not in these points submit himselfe to the iudgement of any mortall man But vpon this occasion in the seuenth page of his Preface maintaines his Christian libertie in this maner Qui quidem humanas decisiones à Diuinis mysterijs scrupulosé segregem praesertim in audaces Scholarum hypotheses pro Christiana libertate interdum diligentiùs inquiram I who curiously make a separation betwixt the iudgements of men and the Diuine mysteries and especially according to Christian libertie doe sometimes more narrowly looke into the bold supositions of the Schoolemen As if the Schoole Diuines had bene too ventrous to explaine and to defend the Articles aforesaid already so established by the Church But we may trewly wish in that point as Bellarmine did touching Caluin Vtinam semper sic errassent Scholastici Would God the Scholemen had alwayes so erred For in the maine grounds of Christian Religion they are worthy of all commendation Reade Aquinas against the Gentiles But in matters of controuersie where they were to flatter the Pope in his resolutions and to auow the new ordinances and traditions of their Church there they yeelded alas vnto the iniquitie of the time and the mysterie of iniquitie which was euen then in working got likewise the vpper hand ouer them And as for this Christian libertie which he doeth vrge so much certainely he doeth it with no other intention but onely vnder this faire pretext to haue the better meanes and with more safetie to abuse the world For Christian libertie is neuer meant in the holy Scripture but onely in matters indifferent or when it is taken for our deliuerance from the thraldome of the Law or from the burden of humane traditions and in that sense S. Paul speaketh in his Epistle to the Colossians Quare oneraminiritibus Why are ye burdened with traditions But to abuse Christian libertie in presuming to propound a new doctrine vnto the world in point of the highest and holiest mysteries of GOD is a most audacious rashnesse and an impudent arrogancie Concerning which S. Paul saith Though an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him bee accursed And Saint Iohn likewise commandeth vs that wee should not so much as say God speed to that man which shall bring vs any other doctrine as wee haue obserued before

malum vt bonum inde eueniat THE SECOND BOOKE OF DAEMONOLOGIE ARGVMENT The description of Sorcerie and Witcheraft in speciall CHAP. I. ARGVMENT Proued by the Scripture that such a thing can be And the reasons refuted of all such as would call it but an imagination and Melancholicque humour PHILOMATHES NOW since ye haue satisfied mee now so fully concerning Magie or Necromancie I wil pray you to doe the like in Sorcerie or Witchcraft EPI That field is likewise very large and although in the mouthes and pennes of many yet few knowe the trewth thereof so well as they beleeue themselues as I shall so shortly as I can make you God willing as easily to perceiue PHI. But I pray you before ye goefurther let mee interrupt you here with a short digression which is that many can scarcely beleeue that there is such a thing as Witchcraft Whose reasons I will shortly alleage vnto you that yee may satisfie mee as well in that as yee haue done in the rest For first whereas the Scripture seemes to prooue Witchcraft to bee by diuers examples and specially by fundrie of the same which ye haue alleaged it is thought by some that these places speake of Magicians and Necromancers onely and not of Witches As in speciall these wise men of Pharaohs that counterfeited Moyses myracles were Magicians say they and not Witches As likewise that Pythonisse that Saul consulted with And so was Simon Magus in the new Testament as that very stile imports Secondly where ye would oppone the dayly practicque and confession of so many that is thought likewise to be but very Melancholicque imaginations of simple rauing creatures Thirdly if Witches had such power of Witching of folkes to death as they say they haue there had bene none left aliue long since in the world but they at the least no good or godly person of whatsoeuer estate could haue escaped their diuelrie EPI Your three reasons as I take are grounded the first of them negatiuè vpon the Scripture The second affirmatiuè vpō Phisick And the third vpon the certaine proofe of experience As to your first it is most trew indeede that all these wise men of Pharaoh were Magicians of arte As likewise it appeares well that the Pythonisse with whom Saul consulted was of that same profession and so was Simon Magus But ye omitted to speake of the Lawe of God wherein are all Magicians Diuiners Enchanters Sorcerers Witches and whatsoeuer of that kind that consult with the deuill plainely prohibited and alike threatned against And besides that she who had the Spirit of Python in the Actes Acts 16. whose Spirit was put to silence by the Apostle could be no other thing but a very Sorcerer or Witch if ye admit the vulgar distinction to be in a maner trew whereof I spake in the beginning of our conference For that spirit whereby she conquested such gaine to her Masters was not at her raising or commanding as shee pleased to appoint but spake by her tongue as well publikely as priuately whereby she seemed to draw nearer to the sort of Demoniakes or possessed if that coniunction betwixt them had not beene of her owne consent as it appeared by her not being tormented therewith and by her conquesting of such gaine to her Masters as I haue alreadie said As to your second reason grounded vpon Physicke in attributing their confessions or apprehensions to a naturall melancholique humour any that please physically to consider vpon the naturall humour of melancholly according to all the Physicians that euer writ thereupon they shall find that that will be ouer-short a cloake to couer their knauery with For as the humour of Melancholly in the selfe is blacke heauie and terrene so are the symptomes thereof in any persons that are subiect thereunto leannesse palenesse desire of solitude and if they come to the highest degree thereof meere folly and Manie whereas by the contrary a great number of them that euer haue beene conuict or confessours of Witchcraft as may be presently seene by many that haue at this time confessed they are by the contrary I say some of them rich and worldly wise some of them fat or corpulent in their bodies and most part of them altogether giuen ouer to the pleasures of the flesh continuall haunting of companie and all kinde of merrinesse both lawfull and vnlawful which are things directly contrary to the symptomes of melancholly whereof I spake and further experience daily prooues how loth they are to confesse without torture which witnesseth their guiltinesse where by the contrary the Melancholiques neuer spare to bewray themselues by their continuall discourses feeding thereby their humor in that which they thinke no crime As to your third reason it scarsely merits an answere for if the deuill their master were not bridled as the Scriptures teach vs suppose there were no men nor women to bee his instruments he could finde wayes enough without any helpe of others to wracke all mankinde whereunto he employes his whole study and goeth about like a roaring Lyon as Peter sayth to that effect but the limits of his power were set downe before the foundations of the world were laide which he hath not power in the leastiote to transgresse But beside all this there is ouer great a certaintie to prooue that they are by the daily experience of the harmes that they doe both to men and whatsoeuer thing men possesse whom God will permit them to be the instruments so to trouble or visite as in my discourse of that arte ye shall heare clearely prooued CHAP. II. ARGV The Etymologie and signification of that word Sorcerie The first entresse and prentiship of them that giue themselues to that craft PHILOMATHES COme on then I pray you and returne where ye left EPI This word of Sorcerie is a Latine word which is taken from casting of the lot and therefore he that vseth it is called Sortiarius à sorte As to the word of Witchcraft it is nothing but a proper name giuen in our language The cause wherefore they were called Sortiarij proceeded of their practiques seeming to come of lot or chance such as the turning of the riddle the knowing of the forme of prayers or such like tokens if a person diseased would liue or die And in generall that name was giuen them for vsing of such charmes and freits as that Craft teacheth them Many points of their craft and practicques are common betwixt the Magicians and them for they serue both one Master although in diuers fashions And as I deuided the Necromancers into two sortes learned and vnlearned so must I deny them in other two rich and of better accompt poore and of baser degree These two degrees now of persons that practise this Craft answere to the passions in them which I tolde you before the Diuell vsed as meanes to entice them to his seruice for such of them as are in great miserie and pouertie he allures to

righteousnesse that their persons as bright lampes of godlinesse and vertue may going in and out before their people giue light to all their steps Remember also that by the right knowledge and feare of God which is the beginning of Wisedome Prou 9.10 as Salomon saith ye shall know all the things necessarie for the discharge of your duetie both as a Christian and as a King seeing in him as in a mirrour the course of all earthly things whereof hee is the spring and onely moouer Now the onely way to bring you to this knowledge The meanes to know God is diligently to reade his word and earnestly to pray for the right vnderstanding thereof Search the Scriptures sayth Christ for they beare testimonie of me and Iohn 5.39 the whole Scripture saith Paul is giuen by inspiration of God and is profitable to teach 2. Tim. 3.16.17 to conuince to correct and to instruct in righteousnesse that the man of God may be absolute being made perfite vnto all good workes And most properly of any other belongeth the reading thereof vnto Kings Deut. 17. since in that part of Scripture where the godly Kings are first made mention of that were ordained to rule ouer the people of God there is an expresse and most notable exhortation and commandement giuen them to reade and meditate in the Law of God I ioyne to this the carefull hearing of the doctrine with attendance and reuerence for faith commeth by hearing Rom. 10.17 sayth the same Apostle But aboue all beware ye wrest not the word to your owne appetite as ouer many doe making it like a bell to sound as ye please to interprete but by the contrary frame all your affections to follow precisely the rule there set downe The whole Scripture chiefly containeth two things a command Wherein chiefely the whole Scripture consisteth and a prohibition to doe such things and to abstaine from the contrary Obey in both neither thinke it enough to abstaine from euill and do no good nor thinke not that if yee doe many good things it may serue you for a cloake to mixe euill turnes therewith And as in these two points the whole Scripture principally consisteth Two degrees of the seruice of God so in two degrees standeth the whole seruice of God by man interiour or vpward exteriour or downward the first by prayer in faith towards God the next by workes flowing therefra before the world which is nothing else but the exercise of Religion towards God and of equitie towards your neighbour As for the particular points of Religion I need not to dilate them I am no hypocrite follow my footsteps A regardable paterne and your owne present education therein I thanke God I was neuer ashamed to giue account of my profession howsoeuer the malicious lying tongues of some haue traduced me and if my conscience had not resolued me that all my Religion presently professed by me and my kingdome was grounded vpon the plaine wordes of the Scripture without the which all points of Religion are superfluous as any thing contrary to the same is abomination I had neuer outwardly auowed it for pleasure or awe of any flesh And as for the points of equitie towards your neigbour because that will fall in properly vpon the second part concerning a Kings office I leaue it to the owne roume For the first part then of mans seruice to his God Religion which is Religion that is the worship of God according to his reuealed will it is wholly grounded vpon the Scripture as I haue alreadie said quickened by faith and conserued by conscience For the Scripture I haue now spoken of it in generall but that yee may the more readily make choice of any part thereof for your instruction or comfort remember shortly this methode The whole Scripture is dyted by Gods Spirit The methode of Scripture thereby as by his liuely word to instruct and rule the whole Church militant to the end of the word It is composed of two parts the Olde and New Testament The ground of the former is the Lawe which sheweth our sinne and containeth iustice the ground of the other is Christ who pardoning sinne containeth grace The summe of the Law is the tenne Commandements more largely delated in the bookes of Moses Of the Law interpreted and applied by the Prophets and by the histories are the examples shewed of obedience or disobedience thereto and what praemium or poena was accordingly giuen by God But because no man was able to keepe the Law nor any part thereof it pleased God of his infinite wisedome and goodnesse to incarnate his only Sonne in our nature for satisfaction of his iustice in his suffering for vs that since we could not be saued by doing we might at least bee saued by beleeuing The ground therefore of the word of grace Of Grace is contained in the foure histories of the birth life death resurrection and ascention of Christ The larger interpretation and vse thereof is contained in the Epistles of the Apostles and the practise in the faithfull or vnfaithfull with the historie of the infancie and first progresse of the Church is contained in their Actes Would ye then know your sinne by the Lawe Vse of the Law reade the bookes of Moses containing it Would ye haue a commentarie thereupon Reade the Prophets and likewise the bookes of the Prouerbes and Ecclesiastes written by that great patterne of wisedome Salomon which will not only serue you for instruction how to walke in the obedience of the Lawe of God but is also so full of golden sentences and morall precepts in all things that can concerne your conuersation in the world as among all the prophane Philosophers and Poets ye shall not finde so rich a storehouse of precepts of naturall wisedome agreeing with the will and diuine wisedome of God Would ye see how good men are rewarded and wicked punished looke the historicall parts of these same bookes of Moses together with the histories of Ioshua the Iudges Ezra Nehemiah Esther and Iob but especially the bookes of the Kings and Chronicles wherewith ye ought to bee familiarly acquainted for there shall yee see your selfe as in a myrrour in the catalogue either of the good or the euill Kings Would yee know the doctrine life and death of our Sauiour Christ Vse of the Gospel reade the Euangelists Would ye bee more particularly trained vp in his Schoole meditate vpon the Epistles of the Apostles And would ye be acquainted with the practises of that doctrine in the persons of the primitiue Church Cast vp the Apostles Actes And as to the Apocryphe bookes I omit them because I am no Papist as I said before and indeed some of them are no wayes like the dytement of the Spirit of God But when ye reade the Scripture How to reade the Scripture reade it with a sanctified and chaste heart admire reuerently

For before Pius Quintus his excommunication giuing her ouer for a prey and setting her Subiects at libertie to rebell it is well knowne she neuer medled with the blood or hard punishment of any Catholique nor made any rigorous Lawes against them And since that time who list to compare with an indifferent eye the manifold intended inuasions against her whole Kingdome the forreine practises the internall publike rebellions the priuate plots and machinations poysonings murthers and all sorts of deuises quid non daily set abroach and all these wares continually fostered and fomented from Rome together with the continuall corrupting of her Subiects as well by temporall bribes as by faire and specious promises of eternall felicitie and nothing but booke vpon booke publikely set foorth by her fugitiues for approbation of so holy designes who list I say with an indifferent eye to looke on the one part vpon those infinite and intollerable temptations and on the other part vpon the iust yet moderate punishment of a part of these hainous offendors shall easily see that that blessed defunct LADIE was as free from persecution as they shall free these hellish Instruments from the honour of martyrdome 5. But now hauing sacrificed if I may so say to the Manes of my late Predecessour I may next with Saint PAVL iustly vindicate mine owne fame from those innumerable calumnies spread against me in testifying the trewth of my behauiour toward the Papists wherein I may trewly affirme That whatsoeuer was her iust and mercifull Gouernement ouer the Papists in her time my Gouernement ouer them since hath so farre exceeded hers in Mercie and Clemencie as not onely the Papists themselues grewe to that height of pride in confidence of my mildnesse as they did directly expect and assuredly promise to themselues libertie of Conscience and equalitie with other of my Subiects in all things but euen a number of the best and faithfulliest of my sayde Subiects were cast in great feare and amazement of my course and proceedings euer prognosticating and iustly suspecting that sowre fruite to come of it which shewed it selfe clearely in the Powder-Treason How many did I honour with Knighthood of knowen and open Recusants How indifferently did I giue audience and accesse to both sides bestowing equally all fauours and honours on both professions How free and continuall accesse had all rankes and degrees of Papists in my Court and company And aboue all how frankely and freely did I free Recusants of their ordinarie paiments Besides it is cuident what strait order was giuen out of my owne mouth to the Iudges to spare the execution of all Priests notwithstanding their conuiction ioyning thereunto a gracious Proclamation whereby all Priests that were at libertie and not taken might goe out of the countrey by such a day my generall Pardon hauing beene extended to all conuicted Priestes in prison whereupon they were set at libertie as good Subiects and all Priests that were taken after sent ouer and set at libertie there But time and paper will faile me to make enumeration of all the benefits and fauours that I bestowed in generall and particular vpon Papists in recounting whereof euery scrape of my penne would serue but for a blot of the Popes ingratitude and iniustice in meating me with so hard a measure for the same So as I thinke I haue sufficiently or at least with good reason wiped the * Magno cum anims moerore c. teares from the Popes eyes for complaining vpon such persecution who if hee had beene but politickely wise although hee had had no respect to Iustice and Veritie would haue in this complaint of his made a difference betweene my present time and the time of the late Queene And so by his commending of my moderation in regard of former times might haue had hope to haue mooued me to haue continued in the same clement course For it is a trew saying that alledged kindnesse vpon noble mindes doeth euer worke much And for the maine vntrewth of any persecution in my time it can neuer bee prooued that any were or are put to death since I came to the Crowne for cause of Conscience except that now this discharge giuen by the Pope to all Catholiques to take their Oath of Allegiance to me be the cause of the due punishment of many which if it fall out to be let the blood light vpon the Popes head who is the onely cause thereof As for the next point contained in his Breue concerning his discharge of all Papists to come to our Church or frequent our rites and ceremonies I am not to meddle at this time with that matter because my errand now onely is to publish to the world the Iniurie and Iniustice done vnto me in discharging my subiects to make profession of their obedience vnto mee The intendement of this discourse Now as to the point where the Oath is quarrelled it is set downe in fewe but very weighty wordes to wit That it ought to be cleare vnto all Catholiques that this Oath cannot bee taken with safetie of the Catholique Faith and of their soules health since it containeth many things that are plainely and directly contrarie to their faith and saluation To this the old saying fathered vpon the Philosopher may very fitly bee applied Multa dicit sed pauca probat nay indeed Nihil omnino probat For how the profession of the naturall Allegiance of Subiects to their Prince can be directly opposite to the faith and saluation of soules is so farre beyond my simple reading in Diuinitie as I must thinke it a strange and new Assertion to proceede out of the mouth of that pretended generall Pastor of all Christian soules I reade indeede and not in one or two or three places of Scripture that Subiects are bound to obey their Princes for conscience sake whether they were good or wicked Princes So said the people to 1 Iosh 1.17 Ioshua As wee obeyed Moses in all things so will wee obey thee So the 2 Iere. 27.12 Prophet commanded the people to obey the King of Babel saying Put your neckes vnder the yoke of the King of Babel and serue him and his people that yee may liue So were the children of Israel vnto 3 Exod. 5.1 Pharaoh desiring him to let them goe so to 4 Ezra 1.3 Cyrus obtaining leaue of him to returne to build the Temple and in a word the Apostle willed all men 5 Rom. 13 5. to bee subiect to the higher powers for conscience sake Agreeable to the Scriptures did the Fathers teach 6 August in Psalm 124. Augustine speaking of Iulian saith Iulian was an vnbeleeuing Emperour was hee not an Apostata an Oppressour and an Idolater Christian Souldiers serued that vnbeleeuing Emperour when they came to the cause of CHRIST they would acknowledge no Lord but him that is in heauen When hee would haue them to worship Idoles and to sacrifice they preferred GOD before

what purpose Onely to die vpon the points of the Saracens pikes or by the edge of their barbarous courtelasses battle-axes fauchions and other weapons without any benefit and aduantage to themselues or others Then the Nobles were driuen to sell their goodly Mannors and auncient demaines to the Church-men at vnder prises and low rates the very roote from which a great part of the Church and Church-mens reuenewes hath sprung and growne to so great height Then to be short See the Bull of Innoc. 3. at the end of the Lat. ter Conc. his most bountifull Holinesse gaue to any of the riffe-raffe-ranke that would vndertake this expedition into the Holy land a free and full pardon for all his sinnes besides a degree of glory aboue the vulgar in the Celestiall Paradise Military vertue I confesse is commendable and honourable prouided it bee employed for iustice and that generous noblenesse of valiant spirits bee not vnder a colour and shadow of piety fetcht ouer with some casts or deuises of Italian cunning Now let vs obserue the wisedome of the Lord Cardinall through this whole discourse His Lordship is pleased in his Oration to cite certaine few passages of Scripture culls and picks them out for the most gracefull in shewe leaues out of his list whole troupes of honourable witnesses vpon whose testimonie the Popes themselues and their principall adherents doe build his power to depose Kings and to giue order for all Temporall causes Take a sight of their best and most honourable witnesses Peter said to Christ See here two swords and Christ answered It is sufficient Christ said to Peter Put vp thy sword in to thy sheath God said to Ieremie Ier. 1. I haue established thee ouer Nations and Kingdomes 1. Cor. 2. Paul said to the Corinthians The spirituall man discerneth all things Christ said to his Apostles Whatsoeuer yee shall loose vpon earth by which words the Pope hath power forsooth to loose the oath of allegiance Moses said In the beginning God created the heauen and the earth Vpon these passages Pope Boniface 8. Extrauag Vnam Sanctam grapling and tugging with Philip the Faire doth build his Temporall power Other Popes and Papists auouch the like authorities Christ said of himselfe All things are giuen to me of my Father and all power is giuen vnto me in heauen and in earth The Deuils said If thou cast vs out send vs into this herd of swine Christ said to his Disciples Yee shall finde the colt of an asse bound loose it and bring it vnto me By these places the aduersaries prooue that Christ disposed of Temporall matters and inferre thereupon why not Christs Vicar as well as Christ himselfe The places and testimonies now following are very expresse Psal 45. In stead of thy fathers shall be thy children thou shalt make them Princes through all the earth Item Iesus Christ not onely commaunded Peter to feed his lambs but said also to Peter Arise kill and eat the pleasant glosse the rare inuention of the L. Ioh. 12. Cardinall Baronius Christ said to the people If I were lift vp from the earth I will draw all things vnto me who lets what hinders this place from fitting the Pope Paul said to the Corinthians Know ye not that we shall iudge the Angels how much more then the things that pertaine vnto this life A little after Haue not we power to eate These are the chiefe passages on which as vpon maine arches the roofe of Papall Monarchie concerning Temporall causes hath rested for three or foure aages past And yet his Lordship durst not repose any confidence in their firme standing to beare vp the said roofe of Temporall Monarchie for feare of making his auditors to burst with laughter A wise part without question if his Lordship had not defiled his lips before with a more ridiculous argument drawne from the leprosie and drie scab Let vs now by way of comparison behold Iesus Christ paying tribute vnto Caesar and the Pope making Caesar to pay him tribute Iesus Christ perswading the Iewes to pay tribute vnto an heathen Emperour and the Pope dispensing with subiects for their obedience to Christian Emperours Iesus Christrefusing to arbitrate a controuersie of inheritance partable betweene two priuate parties and the Pope thrusting in himselfe without warrant or Commission to bee absolute Iudge in the deposing of Kings Iesus Christ professing that his Kingdome is not of this world and the Pope establishing himselfe in a terrene Empire In like manner the Apostles forsaking all their goods to followe Christ and the Pope robbing Christians of their goods the Apostles persecuted by Pagan Emperours and the Pope now setting his foote on the very throate of Christian Emperours then proudly treading Imperiall Crownes vnder his feete By this comparison the L. Cardinals allegation of Scripture in fauour of his Master the Pope is but a kind of puppet-play to make Iesus Christ a mocking stocke rather then to satisfie his auditors with any sound precepts and wholefome instructions Hereof he seemeth to giue some inckling himselfe For after he hath beene plentifull in citing authorities of Scripture and of newe Doctors which make for the Popes power to depose Kings at last he comes in with a faire and open confession Pag. 85. that neither by diuine Oracles nor by honourable antiquitie this controuersie hath beene yet determined and so pulls downe in a word with one hand the frame of worke that he had built and set vp before with an other discouering withall the reluctation and priuie checkes of his owne conscience There yet remaineth one obiection the knot whereof the L. Cardinall in a maner sweateth to vntie His words be these Page 84. The champions for the negatiue flie to the analogie of other proceedings and practises in the Church They affirme that priuate persons masters or owners of goods and possessions among the common people are not depriued of their goods for Heresie and consequently that Princes much more should not for the same crime bee depriued of their estates For answere to this reason he brings in the defendants of deposition speaking after this maner In the Kingdome of France the strict execution of lawes decreed in Court against Heretikes is fauourably suspended and stopped for the preseruation of peace and publike tranquilitie He saith elsewhere Conniuence is vsed towards these Heretikes inregard of their multitude because a notable part of the French Nation and State is made all of Heretikes I suppose that out of speciall charitie he would haue those Heretikes of his owne making forewarned what courteous vse and entreaty they are to expect when he affirmeth that execution of the lawes is but suspended For indeed suspensions hold but for a time But in a cause of that nature and importance I dare promise my selfe that my most honoured brother the King of France will make vse of other counsell will rather seeke the amitie of his neighbour Princes and