Tvvo learned sermons The one, of the mischieuous subtiltie, and barbarous crueltie, the other of the false doctrines, and refined hæresis of the romish synagogue. / Preached, the one at Paules Crosse the 5. of Nouember, 1608. The other at the Spittle the 17. of Aprill. 1609. In the first, are examined diuers passages of that lewde English libell, written by a prophane fugitiue, against the Apologie for the Oath of Allegeance. In the seconde, are answered many of the arguments published by Rob. Chambers priest, concerning popish miracles; and dedicated (forsooth) to the Kings most excellent Maiestie. By Robert Tynley, Doctor of Diuinitie, and Archdeacon of Ely.
3. They had then swallowed vs vp quicke, when their wrath was kindled against vs. 4. Then the waters had drowned vs, and the streame had gone ouer our soules.
3. They had then swallowed us up quick, when their wrath was kindled against us 4. Then the waters had drowned us, and the stream had gone over our Souls.
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The Iewish Rabbins (whose manner is, when matters are obscure, like Painters and Poets, to come and faine any thing) obserue, that there were fifteene steps or degrees, in a part of the Temple, appointed for men;
The Jewish Rabbis (whose manner is, when matters Are Obscure, like Painters and Poets, to come and feign any thing) observe, that there were fifteene steps or Degrees, in a part of the Temple, appointed for men;
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Of such steps and degrees, there is mention made, in the like case, Nehem. 9. verse 4. Some expound them historically, by way of Ascensions, (as the word signifieth) namely, of the children of Israel, ascending vp to Ierusalem, in returning from their captiuitie;
Of such steps and Degrees, there is mention made, in the like case, Nehemiah 9. verse 4. some expound them historically, by Way of Ascensions, (as the word signifies) namely, of the children of Israel, ascending up to Ierusalem, in returning from their captivity;
and ascending by degrees from vertue to vertue, vntill they appeare before God, in the heauenly Ierusalem. In which current, the ancient Fathers run, for the most part.
and ascending by Degrees from virtue to virtue, until they appear before God, in the heavenly Ierusalem. In which current, the ancient Father's run, for the most part.
so long as wee agree in the substance and matter of the Psalme: that it is indeed an excellent Psalme, describing in liuely colours the state of Gods Church vpon the earth,
so long as we agree in the substance and matter of the Psalm: that it is indeed an excellent Psalm, describing in lively colours the state of God's Church upon the earth,
so exposed to enemies, as that sometime, like a generall deluge, they are ready to drowne it, vers. 4.5. sometimes like sauage beasts, to teare it in peeces, vers. 6. yea not making any bones of it, to deuoure and swallow it vp quicke at once, vers. 3. sometimes like craftie fowlers, with ginnes and snares to entrap it.
so exposed to enemies, as that sometime, like a general deluge, they Are ready to drown it, vers. 4.5. sometime like savage beasts, to tear it in Pieces, vers. 6. yea not making any bones of it, to devour and swallow it up quick At once, vers. 3. sometime like crafty fowlers, with begins and snares to entrap it.
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vers. 6. For he was their onely helpe then; and in his holy name they will set vp their rest. vers. 8. I haue, after my Country manner, briefly analized, and paraphrastically, in few words, deliuered you the sense and meaning of the Prophet in this Psalme: which howsoeuer it spread it selfe like a most fruitfull tree, into many branches;
vers. 6. For he was their only help then; and in his holy name they will Set up their rest. vers. 8. I have, After my Country manner, briefly analized, and paraphrastically, in few words, Delivered you the sense and meaning of the Prophet in this Psalm: which howsoever it spread it self like a most fruitful tree, into many branches;
my purpose is, omitting others, to make choice of these points, to insist vpon: 1. The subtiltie of the aduersaries of the Church, in laying snares to entrap it,
my purpose is, omitting Others, to make choice of these points, to insist upon: 1. The subtlety of the Adversaries of the Church, in laying snares to entrap it,
yea to swallow it vp quicke, as some cruell beasts doe their prey; or, as mighty inundations, ouerflow whatsoeuer commeth in their way, out of the 3.4.5. and 6. verses. 3. The cause producing these effects of subtiltie and crueltie in these aduersaries; namely, their wrath;
yea to swallow it up quick, as Some cruel beasts do their prey; or, as mighty inundations, overflow whatsoever comes in their Way, out of the 3.4.5. and 6. Verses. 3. The cause producing these effects of subtlety and cruelty in these Adversaries; namely, their wrath;
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out of the 3. verse. 4. The deliuerance of the Church from her enemies, notwithstanding their craft and crueltie, by the omnipotent power of almighty God; out of the 1.2.6. and 7. verses.
out of the 3. verse. 4. The deliverance of the Church from her enemies, notwithstanding their craft and cruelty, by the omnipotent power of almighty God; out of the 1.2.6. and 7. Verses.
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Last of all, the dutie performed for this deliuerance; praise and thanksgiuing to the Lord, verse 6. 1. First therefore of the subtiltie of the enemies of the Church;
Last of all, the duty performed for this deliverance; praise and thanksgiving to the Lord, verse 6. 1. First Therefore of the subtlety of the enemies of the Church;
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wherein the holy Prophet likeneth them to fowlers, laying their snares so couertly, shadowed ouer with entising baits, that they draw and allure the silly bird, the Church,
wherein the holy Prophet likeneth them to fowlers, laying their snares so covertly, shadowed over with enticing baits, that they draw and allure the silly bird, the Church,
whose happinesse in that state of innocencie, and felicitie in a garden of all delightfull pleasures, the enemie of mankinde subuerted, by a trap of more surpassing happinesse in shew;
whose happiness in that state of innocence, and felicity in a garden of all delightful pleasures, the enemy of mankind subverted, by a trap of more surpassing happiness in show;
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deliuering to the woman the forbidden fruit, so canded with the entising hope of Eritis sicut dii, Ye shall be as Gods, that she forgat Lord and Loare, God and his Commandements, taking and eating it,
delivering to the woman the forbidden fruit, so canded with the enticing hope of You will be sicut Gods, You shall be as God's, that she forgot Lord and Loare, God and his commandments, taking and eating it,
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and giuing it to her husband; wrapping him in the same snare with her selfe; whereby, both of them, with all their succeeding posteritie, were made their enemies pray.
and giving it to her husband; wrapping him in the same snare with her self; whereby, both of them, with all their succeeding posterity, were made their enemies pray.
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And incouraging himselfe in this mischiefe, not long after, hee greeted Amasa with the like salutation, enquiring after his welfare, Art thou in health, my brother? and taking him by the beard with his right hand to kisse him,
And encouraging himself in this mischief, not long After, he greeted Amasa with the like salutation, inquiring After his welfare, Art thou in health, my brother? and taking him by the beard with his right hand to kiss him,
but with the other, sheathing his sword in his bowels, 2. Sam. 20. vers. 9.10. Iudas his Aue Rabbi, God saue thee, Master, was much like this treacherie;
but with the other, sheathing his sword in his bowels, 2. Sam. 20. vers. 9.10. Iudas his Aue Rabbi, God save thee, Master, was much like this treachery;
So cunningly and as commonly, are the sugred names of friend and Brother, Lord and Maister, made snares for mischiefe, Cum venena Latent circumlita melle verborum, whilst the poison (saith Isidore ) lyeth hid, spred ouer with the hunnie of sweet words, the imposter making a shew of vertue and honestie,
So cunningly and as commonly, Are the sugared names of friend and Brother, Lord and Master, made snares for mischief, Cum Venena Latent circumlita melle verborum, while the poison (Says Isidore) lies hid, spread over with the hunnie of sweet words, the imposter making a show of virtue and honesty,
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wherin, how wel the aduersaries of our Church haue profited, let the Iesuites of our times testifie for all the rest, whose verie name serueth for nothing else, (as by their practise is euident;) but as Hierom writeth in the like case, fraudem facere, to circumuent vs. So farre are they from that Dooue-like simplicitie;
wherein, how well the Adversaries of our Church have profited, let the Iesuites of our times testify for all the rest, whose very name serveth for nothing Else, (as by their practice is evident;) but as Hieronymus Writeth in the like case, fraudem facere, to circumvent us So Far Are they from that Dooue-like simplicity;
to which, the Lord Iesus (and from whome they would deriue their name,) exhorteth his Disciples, Math. 10. verse 16. There are that haue branded them with this marke.
to which, the Lord Iesus (and from whom they would derive their name,) exhorteth his Disciples, Math. 10. verse 16. There Are that have branded them with this mark.
Vulpis calliditate Potens, inuentrix doli, fraudis artifex, simulationis magistra, simplicitatis vacua, plenastrophis. Change the name & you may render it thus:
Vulpis calliditate Potens, inuentrix Doli, fraudis artifex, simulationis Magistrate, simplicitatis vacua, plenastrophis. Change the name & you may render it thus:
For whereunto tendeth it, that one Iesuite must bee called by so many names? as Garnet that moste treacherous Prouinciall Wallye, alias Darcie, alias Roberts, alias Farmer, alias Philips? Is it not, that going masked vnder so may names,
For whereunto tendeth it, that one Iesuite must be called by so many names? as Garnet that most treacherous Provincial Wallye, alias Darcie, alias Roberts, alias Farmer, alias Philips? Is it not, that going masked under so may names,
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as vnder so many visards hee may the more securely lay his snares to entrap vs? what is their drift in transforming thēselues into as many shapes as they meete with obiects? now a Courtiour, then a Cittizen; heere a countrie Gentleman; there a coūtrie Swaine: sometimes a Seruingmā; a swaggerer, Pot-companion; another while a Priest;
as under so many visards he may the more securely lay his snares to entrap us? what is their drift in transforming themselves into as many shapes as they meet with objects? now a Courtier, then a Citizen; Here a country Gentleman; there a country Swain: sometime a Serving man; a swaggerer, Pot-companion; Another while a Priest;
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in a word euerie man for euerie bodie, a quilibit for a quolibet, a Polipus for all orders and degrees? Is it not, that by this meanes, they may come within men of all sorts; insinuate themselues into their companies; creepe into their bosoms; prie into their hearts;
in a word every man for every body, a quilibit for a quolibet, a Polypus for all order and Degrees? Is it not, that by this means, they may come within men of all sorts; insinuate themselves into their companies; creep into their bosoms; pry into their hearts;
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which bewraieth them by their speech, to bee no other then false faining Ephraemites. By this they affirme and deny, sweare and forsweare, and all with a breath:
which bewrayeth them by their speech, to be no other then false feigning Ephraemites. By this they affirm and deny, swear and forswear, and all with a breath:
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their Gorgons head, (a point in Logicke which Aristotle neuer taught, and the ancient schooles knew it not) wherby they goe beyond the course of nature, making things meerely contradictorie to subsist.
their Gorgons head, (a point in Logic which Aristotle never taught, and the ancient Schools knew it not) whereby they go beyond the course of nature, making things merely contradictory to subsist.
Could it be imagined that any shifting or cauelling wit should bee able to finde a starting hole in the same, to winde himselfe out of it? yet beholde an English Catholike (as hee nameth himselfe) but indeede the verie fierie match of this state and kingdome) in a letter written to a friend of his;
Could it be imagined that any shifting or cavilling wit should be able to find a starting hold in the same, to wind himself out of it? yet behold an English Catholic (as he names himself) but indeed the very fiery match of this state and Kingdom) in a Letter written to a friend of his;
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as namely where it is said That the Pope hath no Authoritie to depose our King, nor to dispose of his Kingdomes, & so forward what concerneth the Pope:
as namely where it is said That the Pope hath no authority to depose our King, nor to dispose of his Kingdoms, & so forward what concerns the Pope:
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our English Catholike teacheth him to keepe somewhat in his minde, by secret reseruation: the Recusant abiureth and sweareth against all mentall euasion;
our English Catholic Teaches him to keep somewhat in his mind, by secret reservation: the Recusant abjureth and Sweareth against all mental evasion;
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by open and manifest periurie, let any man iudge, which doth not wilfully shut his eyes against the noone-light? and being past feeling, is by Gods iustice giuen ouer to a reprobate sense.
by open and manifest perjury, let any man judge, which does not wilfully shut his eyes against the noone-light? and being passed feeling, is by God's Justice given over to a Reprobate sense.
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What remaineth, but that wee humbly desire our vigilant Magistrates, (to whome the charge of the Lords vineyard is committed) to take these Foxes both great and small:
What remains, but that we humbly desire our vigilant Magistrates, (to whom the charge of the lords vineyard is committed) to take these Foxes both great and small:
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for what doe they else, but spoile and destroy our vines, which God hath placed amongst vs, in this fruitfull soile? And that wee our selues setting their snares before our eyes, carefully shunne and auoide them, which else will bring vs to perdition both of body and soule.
for what do they Else, but spoil and destroy our vines, which God hath placed among us, in this fruitful soil? And that we our selves setting their snares before our eyes, carefully shun and avoid them, which Else will bring us to perdition both of body and soul.
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And this of the subtiltie of the aduersaries of our Church. 2 The second circumstance and propertie, whereby the Prophet describeth them, is their crueltie;
And this of the subtlety of the Adversaries of our Church. 2 The second circumstance and property, whereby the Prophet Describeth them, is their cruelty;
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neither past nor yet future to come, but in the present (I send you) he thereby giueth vs to vnderstand, that the dangers which are imminēt to his sheepe, conuersing amongst wolues, are alwaies present with them;
neither past nor yet future to come, but in the present (I send you) he thereby gives us to understand, that the dangers which Are imminent to his sheep, conversing among wolves, Are always present with them;
In hoc seculo, in his diebus malis, in this world of wickednesse (saith the Godly Father Saint Augustine ) in these euill daies, wherin sinne hath got the vpper hand;
In hoc seculo, in his diebus malis, in this world of wickedness (Says the Godly Father Saint Augustine) in these evil days, wherein sin hath god the upper hand;
For the disciple is not aboue his master, nor the seruant aboue his Lord, Matth. 10. vers. 24. And if they haue done these things to the greenetree, what shall be done vnto the drie? Luke 23. verse 31. The Apostles of our Sauiour, the rammes and bell-weathers of the flocke, haue all, in a manner, verified the words of their master:
For the disciple is not above his master, nor the servant above his Lord, Matthew 10. vers. 24. And if they have done these things to the greenetree, what shall be done unto the dry? Luke 23. verse 31. The Apostles of our Saviour, the rams and Bell-weathers of the flock, have all, in a manner, verified the words of their master:
but as Tacitus in his Annales recordeth, Pereuntibus addita ludibria, The Saints of God suffering martyrdome after this cruell manner, were further made laughing stockes to the world;
but as Tacitus in his Annals recordeth, Pereuntibus addita Ludibria, The Saints of God suffering martyrdom After this cruel manner, were further made laughing stocks to the world;
when the day was not long enough to make them away in, they serued in vsum nocturni luminis, for men to see by in the night, by the flames, wherein their bodies were consumed.
when the day was not long enough to make them away in, they served in vsum nocturni luminis, for men to see by in the night, by the flames, wherein their bodies were consumed.
Eusebius goeth yet further, that the numbers in some places grew to be so great, that the executioners fainted with wearinesse, in their making hauocke, though one succeeded after another;
Eusebius Goes yet further, that the numbers in Some places grew to be so great, that the executioners fainted with weariness, in their making havoc, though one succeeded After Another;
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himselfe was an eie witnesse of it, in Thebais of Egypt. So cruell was the rage of these rauenous beasts, in these ten persecutions, vnder the Romane Emperors.
himself was an eye witness of it, in Thebaid of Egypt. So cruel was the rage of these ravenous beasts, in these ten persecutions, under the Roman Emperor's.
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Pax a Paganis. &c. The Church being in peace and rest from Pagans and Infidels, sed non profectò à filiis, but in sooth not secured of her owne children,
Pax a Paganis. etc. The Church being in peace and rest from Pagans and Infidels, sed non profectò à filiis, but in sooth not secured of her own children,
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but such as would be tearmed, I say, not only Pillars, as were Iames, and Cephas, and Iohn; but the very heads of the Church, Christ his Vicars vpon earth (as they stile themselues) the Popes of Rome, that very Antichrist, and scarlet coloured Whore, drunké with the blood of Saints,
but such as would be termed, I say, not only Pillars, as were James, and Cephas, and John; but the very Heads of the Church, christ his Vicars upon earth (as they style themselves) the Popes of Room, that very Antichrist, and scarlet coloured Whore, drunké with the blood of Saints,
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and with the blood of the Martyrs of Iesus, as the Spirit testifieth in the Reuelations. Witnesse, amongst many others, the Albigenses, against whom Innocent the third so proceeded by his censures, that in one Towne of theirs, 17. thousand of them were put to the sword, without any respect had, of age, sex, or degree:
and with the blood of the Martyrs of Iesus, as the Spirit Testifieth in the Revelations. Witness, among many Others, the Albigenses, against whom Innocent the third so proceeded by his censures, that in one Town of theirs, 17. thousand of them were put to the sword, without any respect had, of age, sex, or degree:
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and in another Towne, one hundred and fourescore consumed together in one fire, because they would not abiure the faith of Christ, as Antoninus reporteth:
and in Another Town, one hundred and fourescore consumed together in one fire, Because they would not abjure the faith of christ, as Antoninus Reporteth:
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witnesse the Protestants in Germanie, against whom, Paul the third excited Charles the Emperor, instigante Paulo, saith Genebrard their Chronologer; who,
witness the Protestants in Germany, against whom, Paul the third excited Charles the Emperor, instigante Paul, Says Genebrard their Chronologer; who,
and fiue hundred horse, vnder the conduct of his Nephew Octauius Farnesius, who was so confident in his forces, that departing out of Italy, he boasted before hand, that he would make such a slaughter in Germanie, that his horse should swimme in the blood of the Lutherans, as Iohn Sleidan is Author.
and fiue hundred horse, under the conduct of his Nephew Octavius Farnesius, who was so confident in his forces, that departing out of Italy, he boasted before hand, that he would make such a slaughter in Germany, that his horse should swim in the blood of the Lutherans, as John Sleidan is Author.
With whose flames, if this our natiue Countrie haue not in like manner burnt within these late yeeres, it was Gods watchfull eie ouer our Princes and vs, which extinguished the sparkes whil'st they were enkindling;
With whose flames, if this our native Country have not in like manner burned within these late Years, it was God's watchful eye over our Princes and us, which extinguished the sparks whilst they were enkindling;
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The Buls of Pius 5. Gregorie the 13. Sixtus the 5. testifie as much, breathing out fire and sword against our late Souereigne (whose memorie shall be blessed in all posteritie) and by their loud lowing, calling in forraine powers against our Land, and exciting disloyall subiects;
The Bulls of Pius 5. Gregory the 13. Sixtus the 5. testify as much, breathing out fire and sword against our late Sovereign (whose memory shall be blessed in all posterity) and by their loud lowing, calling in foreign Powers against our Land, and exciting disloyal Subjects;
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some of which conspiracies, howsoeuer our English Catholike (hauing made his forehead as the Adamant ) in his letter before mentioned, tearme Ridiculous falfe deuises, and monstrous fictions, made against some Priests, to make their whole companie and cause odious:
Some of which conspiracies, howsoever our English Catholic (having made his forehead as the Adamant) in his Letter before mentioned, term Ridiculous false devises, and monstrous fictions, made against Some Priests, to make their Whole company and cause odious:
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So that now it necessarily ensueth, ex ore proprio, from the confession of our Aduersarie, that the companie of these Iesuites, and their whole cause, is iustly odious both to God and man,
So that now it necessarily ensueth, ex over Properly, from the Confessi of our Adversary, that the company of these Iesuites, and their Whole cause, is justly odious both to God and man,
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For most euident it is, that Catesby that Arch-Traitor, laid vpon them the foundations of the Powder-treason, in his conference with Garnet; arguing from their authority rightly and strongly, that if it were lawfull not to receiue his Maiestie, that now is,
For most evident it is, that Catesby that arch-traitor, laid upon them the foundations of the Powder treason, in his conference with Garnet; arguing from their Authority rightly and strongly, that if it were lawful not to receive his Majesty, that now is,
C. Caligula, that monster of mankinde, for his cruelty more then sauage, is famous for a wish, that in his bloodthirstinesse he conceiued against his subiects the people of Rome, which was, that they all had but one head, that so at one blow he might chop it off.
C. Caligula, that monster of mankind, for his cruelty more then savage, is famous for a wish, that in his bloodthirstiness he conceived against his Subjects the people of Room, which was, that they all had but one head, that so At one blow he might chop it off.
But in this powder-treason, consider cruelty more brutish then was euer that of Caligula: For heere not the Prince (with whom, vnder God, is stored vp all power of life and death) is plotting against the subiect,
But in this Powder treason, Consider cruelty more brutish then was ever that of Caligula: For Here not the Prince (with whom, under God, is stored up all power of life and death) is plotting against the Subject,
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and that not in heart only wishing, but by their practises labouring, yea in a manner effecting, not the ruine of a famous Citie, but of a flourishing Kingdome;
and that not in heart only wishing, but by their practises labouring, yea in a manner effecting, not the ruin of a famous city, but of a flourishing Kingdom;
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and that not ordinarie, consuming by degrees, but the extraordinarie inuention of the diuell, ministring that kinde of fewell to mans rage, which swalloweth vp at one breath,
and that not ordinary, consuming by Degrees, but the extraordinary invention of the Devil, ministering that kind of fuel to men rage, which swalloweth up At one breath,
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The holy oile, wherewith his sacred Maiestie was inthronized into this royall Kingdome, should haue beene no protection to defend him from the rage of this fire;
The holy oil, wherewith his sacred Majesty was inthronized into this royal Kingdom, should have been no protection to defend him from the rage of this fire;
though the Prophet, in Gods person, had before expresly charged, Touch not mine anointed; the Law prouided, that men should not take the damme with the yoong.
though the Prophet, in God's person, had before expressly charged, Touch not mine anointed; the Law provided, that men should not take the dam with the young.
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Doth God take care of birds, as the Apostle reasoneth in the like argument? or was it written for our sakes? And yet in this share, the mother must haue perished with the sonne;
Does God take care of Birds, as the Apostle reasoneth in the like argument? or was it written for our sakes? And yet in this share, the mother must have perished with the son;
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all together, at one instant, must haue mounted vp into this firie Chariot (as Hoffaeus that bloody Iesuite was wont to say) that so their soules might haue beene harrowed into hell,
all together, At one instant, must have mounted up into this firy Chariot (as Hoffaeus that bloody Iesuite was wont to say) that so their Souls might have been harrowed into hell,
see how our English Catholike plaieth the part of a diligent Aduocate, alleging the tribulation of Catholikes in our state and gouernment, meerely for conscience and Religion (of which he greeuously complaineth in sundry parts of his Letter) for the cause of this wofull attempt (to vse his owne words) in these vnfortunate gentlemen.
see how our English Catholic playeth the part of a diligent Advocate, alleging the tribulation of Catholics in our state and government, merely for conscience and Religion (of which he grievously Complaineth in sundry parts of his letter) for the cause of this woeful attempt (to use his own words) in these unfortunate gentlemen.
and that in a word, and I speake it in the sight and hearing of Almighty God, that if to bee a Rebell and a Traitor, be all one with a Catholike; and if due execution of iustice, be pressure and tribulation;
and that in a word, and I speak it in the sighed and hearing of Almighty God, that if to be a Rebel and a Traitor, be all one with a Catholic; and if due execution of Justice, be pressure and tribulation;
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let him bee pleased to call to minde the fires and gibbets in Queene Maries daies, by which more innocents perished in some one or two yeeres, onely for profession of the Gospell, without the least imputation of treason,
let him be pleased to call to mind the fires and gibbets in Queen Mary's days, by which more Innocents perished in Some one or two Years, only for profession of the Gospel, without the least imputation of treason,
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when as our holy Martyrs would haue reckoned it for great fauour, to haue gone away with life and limme, whatsoeuer became of their goods and natiue Country.
when as our holy Martyrs would have reckoned it for great favour, to have gone away with life and limb, whatsoever became of their goods and native Country.
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Away then, euen for shame, with these foule blots and staines of crueltie and persecution: the milde and gentle aspect of our mercifull King admitteth them not;
Away then, even for shame, with these foul blots and stains of cruelty and persecution: the mild and gentle aspect of our merciful King admitteth them not;
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men abusing natures good, it becommeth a miserable ruine, and heauie perdition; not to men onely, but to things also without reason, yea without sense too.
men abusing nature's good, it becomes a miserable ruin, and heavy perdition; not to men only, but to things also without reason, yea without sense too.
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Aspice nobilissimarum ciuitatum fundamenta vix notabilia, Behold saith Seneca the foundations of most noble Cities, hardly to bee discerned, such is their desolation, has ira deiecit, it was wrath that cast them downe,
Aspice nobilissimarum Civitatum Fundamenta vix notabilia, Behold Says Senecca the foundations of most noble Cities, hardly to be discerned, such is their desolation, has ira deiecit, it was wrath that cast them down,
It was wrath that put the instruments of crueltie into the hands of Simeon and Leui those Brethren in euill, whereby they put Hamar and Shechem with their people to the sword;
It was wrath that put the Instruments of cruelty into the hands of Simeon and Levi those Brothers in evil, whereby they put Hamar and Shechem with their people to the sword;
And Saint Chrysostome in his 29. Hom. to the people of Antioch, as if he had foreseene the powder-Treason, ira ignis vehemens omnia deuorans, anger is like a mightie fire cōsuming all things.
And Saint Chrysostom in his 29. Hom. to the people of Antioch, as if he had foreseen the Powder treason, ira ignis Violent omnia deuorans, anger is like a mighty fire consuming all things.
A liuely Type of the aduersaries of Gods Church in all ages, wherein wee may plainly see, what hath caused them from time to time to pursue Christ his members, with such deadly wrath and hatred.
A lively Type of the Adversaries of God's Church in all ages, wherein we may plainly see, what hath caused them from time to time to pursue christ his members, with such deadly wrath and hatred.
or to speake with the Apostle, because they will not, iugumducere cum infidelibus, bee yoaked with Infidels and Heretikes in their errors and superstitions, hauing obtained a Dauid a King of God his Sonne Christ, that holy one, the Lords annointed.
or to speak with the Apostle, Because they will not, iugumducere cum infidelibus, be yoked with Infidels and Heretics in their errors and superstitions, having obtained a David a King of God his Son christ, that holy one, the lords anointed.
For if there bee any thing in the world that dooth prouoke a man and kindle his affections, it is Religion which maketh him not only defend to the vttermost of his power,
For if there be any thing in the world that doth provoke a man and kindle his affections, it is Religion which makes him not only defend to the uttermost of his power,
and with his best endeuours, what he conceiueth to be pure, but also to prosecute with all might and furie, the contrarie sect, to the vtter extinguishing and rooting vp of it, supposing that in so dooing, they fight Gods battailes.
and with his best endeavours, what he conceiveth to be pure, but also to prosecute with all might and fury, the contrary sect, to the utter extinguishing and rooting up of it, supposing that in so doing, they fight God's battles.
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which beeing spoken by so great an enemie, as was that Apostate, would carrie little credit with it, were it not that the histories of the Church recorded as much of the Nouatians, the Arrians, the Donatists and such like Heretikes against the Catholikes;
which being spoken by so great an enemy, as was that Apostate, would carry little credit with it, were it not that the histories of the Church recorded as much of the Novatians, the Arians, the Donatists and such like Heretics against the Catholics;
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To which greeuous imputation wee answer with Saint Paul, that after this way which his holinesse is pleased to call Heresie, wee so worship the God of our Fathers, beleeuing all things which are written in the Law and the Prophets;
To which grievous imputation we answer with Saint Paul, that After this Way which his holiness is pleased to call Heresy, we so worship the God of our Father's, believing all things which Are written in the Law and the prophets;
I meane the natural & ciuil obedience of dutiful subiects towards their lawful princes. A duetie enioyned by our Sauiour. Mat. 22.22. Giue vnto Caesar the things that are Caesars:
I mean the natural & civil Obedience of dutiful Subjects towards their lawful Princes. A duty enjoined by our Saviour. Mathew 22.22. Give unto Caesar the things that Are Caesars:
and seconded by that chosen vessell, the Apostle of the Gentles, Rom. 13.7. Giue to all men their duetie, tribute to whome you owe tribute, custome to whome custome, feare to whome feare, honour to whome you owe honour.
and seconded by that chosen vessel, the Apostle of the Gentiles, Rom. 13.7. Give to all men their duty, tribute to whom you owe tribute, custom to whom custom, Fear to whom Fear, honour to whom you owe honour.
Whence are those graue and Religious exhortations of the holy Apostle Saint Peter. 1.2.13. Submit your selues to all manner ordinance of men for the Lords sake, whether it bee to the King as vnto the Superior, &c and of S. Paul, Let euerie Soule be Subiect vnto the higher powers, Rom. 13.1. The reason of both, is worthy to bee ingrauen in the heart of the subiect with the point of a Diamond:
Whence Are those graven and Religious exhortations of the holy Apostle Saint Peter. 1.2.13. Submit your selves to all manner Ordinance of men for the lords sake, whither it be to the King as unto the Superior, etc. and of S. Paul, Let every Soul be Subject unto the higher Powers, Rom. 13.1. The reason of both, is worthy to be engraved in the heart of the Subject with the point of a Diamond:
Why then ioine we not, as in tongue, so in hand and heart also, and admit the triall of our obedience by the touch-stone of true fidelitie, in taking the Oath of Allegeance? Because (saith our English Catholike) besides the exaction of naturall obedience which is lawfull, the Oath containeth diuers other points also, concerning matters of Catholike Religion, which are vnlawfull.
Why then join we not, as in tongue, so in hand and heart also, and admit the trial of our Obedience by the touchstone of true Fidis, in taking the Oath of Allegiance? Because (Says our English Catholic) beside the exaction of natural Obedience which is lawful, the Oath Containeth diverse other points also, Concerning matters of Catholic Religion, which Are unlawful.
As where it is said in the Oath, that the Pope hath no authoritie to depose our King, 2. to dispose of his Kingdomes, 3. to authorize any forraine Prince to inuade or anoy him or his Countries, 4. or to discharge his subiects of their Allegeance, 5. to giue licence to any of them to beare armes against him, 6. or to offer violence to his person,
As where it is said in the Oath, that the Pope hath no Authority to depose our King, 2. to dispose of his Kingdoms, 3. to authorise any foreign Prince to invade or annoy him or his Countries, 4. or to discharge his Subjects of their Allegiance, 5. to give licence to any of them to bear arms against him, 6. or to offer violence to his person,
or gouernment, or Subiects, The assertion of all which points, and other such like specified in the Oath, are (saith he) matters of Catholike Religion.
or government, or Subjects, The assertion of all which points, and other such like specified in the Oath, Are (Says he) matters of Catholic Religion.
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But who seeth not (whose eies God hath opened to behold the light of his Gospell) that this Religion falsly termed Catholike, vtterly peruerteth the lawfull subiection of people to their Souereignes;
But who sees not (whose eyes God hath opened to behold the Light of his Gospel) that this Religion falsely termed Catholic, utterly perverteth the lawful subjection of people to their Sovereigns;
and that Hell is not more opposite to Heauen, then the bearing of armes by the subiect against his Prince, raising tumults in his dominions, offering violence to his person, state,
and that Hell is not more opposite to Heaven, then the bearing of arms by the Subject against his Prince, raising tumults in his Dominions, offering violence to his person, state,
or gouernment, is contrarie to his allegeance and fidelitie? Christ (saith S. Chrysostome in his Commentaries vpon the 13. to the Romanes ) made nor Lawes, to ouerthrow the state of common-weales,
or government, is contrary to his allegiance and Fidis? christ (Says S. Chrysostom in his Commentaries upon the 13. to the Romans) made nor Laws, to overthrow the state of commonweals,
which transcendent authoritie, whil'st they assume vnto themselues, by vertue of the Churches censure, they goe farre beyond the bounds and limits of their commission.
which transcendent Authority, whilst they assume unto themselves, by virtue of the Churches censure, they go Far beyond the bounds and Limits of their commission.
For excommunication, being a punishment meerely spirituall, depriueth a man onely of such spirituall comforts, as otherwise he should receiue at the hands of the Church:
For excommunication, being a punishment merely spiritual, depriveth a man only of such spiritual comforts, as otherwise he should receive At the hands of the Church:
And much lesse hath it any force to depose Princes from their thrones, to absolue subiects from their obedience, to warrant them to rebell, to say violent-hands vpon their Souereignes,
And much less hath it any force to depose Princes from their thrones, to absolve Subjects from their Obedience, to warrant them to rebel, to say violent-hands upon their Sovereigns,
this subiection (saith S. Chrysostome ) subuerteth not pietie; nay it confirmeth it more. Neither is this spirituall, but ciuill obedience, due to the Prince ordained by God;
this subjection (Says S. Chrysostom) subverteth not piety; nay it confirmeth it more. Neither is this spiritual, but civil Obedience, due to the Prince ordained by God;
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Siue quis quis fuerit, or be he what he will be or may be, saith S. Chrysostome, if he consist of a soule and body, he must be subiect to the higher Poxers, that is, to the King,
Siue quis quis fuerit, or be he what he will be or may be, Says S. Chrysostom, if he consist of a soul and body, he must be Subject to the higher Poxers, that is, to the King,
the Popes supposition, or at the most, his determination; the authoritie of Cardinall Bellarmine; and the chiefest learned men of their Church, as he tearmeth them:
the Popes supposition, or At the most, his determination; the Authority of Cardinal Bellarmine; and the chiefest learned men of their Church, as he termeth them:
For no better with vs is the credit of the Pope and his Consistorie, his College of Cardinals, and the whole swarmes of his Priests and Friars, in matters concerning their owne authoritie, contrary to the expresse words of holy Scripture.
For no better with us is the credit of the Pope and his Consistory, his College of Cardinals, and the Whole swarms of his Priests and Friars, in matters Concerning their own Authority, contrary to the express words of holy Scripture.
for their restraint and amendment, Gods prouidence should be defectuous (saith our English Catholike ) for the preseruation of his Church. I answer; Nothing lesse.
for their restraint and amendment, God's providence should be defectuous (Says our English Catholic) for the preservation of his Church. I answer; Nothing less.
For if S. Peter and his successors were able to gouerne the Church in the middest of al the stormes of persecutions vnder the Pagan Emperors (who laboured by all cruell meanes to root out the very name of Christianitie) without the vse of any such authoritie;
For if S. Peter and his Successors were able to govern the Church in the midst of all the storms of persecutions under the Pagan Emperor's (who laboured by all cruel means to root out the very name of Christianity) without the use of any such Authority;
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when by the commandement of our Sauiour, the windes are ceased, and the stormes are laied? Vnlesse wee shall say, that the Church had not her due gouernment,
when by the Commandment of our Saviour, the winds Are ceased, and the storms Are laid? Unless we shall say, that the Church had not her due government,
Yet more then this our English Catholike saith not. But perchance Matthew Tort, Cardinall Bellarmines Chaplaine, prooueth the point more substantially.
Yet more then this our English Catholic Says not. But perchance Matthew Tort, Cardinal Bellarmines Chaplain, proveth the point more substantially.
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From whence (saith he) omnes Catholici colligunt, all Catholikes doe gather, that it appertaineth to the authoritie of the high Bishop (hee meaneth the Pope of Rome ) not onely to haue power to loose from sinnes, sed etiam à poenis, censuris, legibus, votis, at { que } iuramentis, but from punishments, Censures, Lawes, vowes and Othes, When it shall make for Gods glorie and the Saluation of soules.
From whence (Says he) omnes Catholici colligunt, all Catholics do gather, that it appertaineth to the Authority of the high Bishop (he means the Pope of Room) not only to have power to lose from Sins, sed etiam à Phoenicians, Censuris, legibus, Votis, At { que } iuramentis, but from punishments, Censures, Laws, vows and Oaths, When it shall make for God's glory and the Salvation of Souls.
then that truth should receiue honour from lying & periuries? Is not this to make a lie for God, which holy Iob so much detesteth c. 13. ve. 9. Or in the best sense to do euill, that good may come therby? which whosoeuer shal attēpt, the Apostle pronounceth of them, that their damnation is iust. Ro. 3.8. Againe, where the Chaplaine auoucheth his exposition of loosing to bee ment, not onely of remission of sinnes, (which wee willingly acknowledge with his Lord and master the Cardinal) but also of relaxation, from lawes, vows and oathes, from the authoritie of all Catholikes (omnes Catholici colligunt:) either the ancient Fathers of the Church, Origen, Ambrose, Hierome, Angustine Hilary, and such like are no Catholikes;
then that truth should receive honour from lying & perjuries? Is not this to make a lie for God, which holy Job so much detesteth c. 13. ve. 9. Or in the best sense to do evil, that good may come thereby? which whosoever shall attempt, the Apostle pronounceth of them, that their damnation is just. Ro. 3.8. Again, where the Chaplain avoucheth his exposition of losing to be meant, not only of remission of Sins, (which we willingly acknowledge with his Lord and master the Cardinal) but also of relaxation, from laws, vows and Oaths, from the Authority of all Catholics (omnes Catholici colligunt:) either the ancient Father's of the Church, Origen, Ambrose, Jerome, Augustine Hilary, and such like Are no Catholics;
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Who moreouer ioyntly teach and professe, that the authoritie of binding and loosing, and feeding Christ his Sheepe, was by our Sauiour giuen as well to the rest of the Disciples as vnto Peter; that they all receiued the Keyes as well as Peter;
Who moreover jointly teach and profess, that the Authority of binding and losing, and feeding christ his Sheep, was by our Saviour given as well to the rest of the Disciples as unto Peter; that they all received the Keys as well as Peter;
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So that as yet neither our English Catholike, nor the Cardinals Chaplaine haue said any thing to prooue, that the authoritie of binding & loosing, and feeding Christ his Sheepe, belongeth more to Saint Peter and his Successors,
So that as yet neither our English Catholic, nor the Cardinals Chaplain have said any thing to prove, that the Authority of binding & losing, and feeding christ his Sheep, belongeth more to Saint Peter and his Successors,
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By this which hath beene deliuered, I hope it is manifest, not only how repugnant the voice of that Antichrist of Rome is to the voice of christ & his Apostles, in the dutifull obedience of Subiects towards their Soueraigne:
By this which hath been Delivered, I hope it is manifest, not only how repugnant the voice of that Antichrist of Rome is to the voice of Christ & his Apostles, in the dutiful Obedience of Subjects towards their Sovereign:
And therefore howsoeuer the English Catholike in his Letter auerreth, that libertie of Conscience (hee meaneth in Popish Religion) ought to bee as free in this Kingdome,
And Therefore howsoever the English Catholic in his letter averreth, that liberty of Conscience (he means in Popish Religion) ought to be as free in this Kingdom,
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And what greater diuision then this can be thought in a state & kingdom, then where Potētate is opposed to Potentate? the Pope against the king: Subiect against Subiect: Seruant against Seruant:
And what greater division then this can be Thought in a state & Kingdom, then where Potentate is opposed to Potentate? the Pope against the King: Subject against Subject: Servant against Servant:
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Such diuisions of hearts & affections, cannot but prooue deadly in the end to the body, wherein they shall bee found, bee it ciuill or Ecclesiastical, Church or Common-wealth.
Such divisions of hearts & affections, cannot but prove deadly in the end to the body, wherein they shall be found, be it civil or Ecclesiastical, Church or Commonwealth.
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It is Weston the Diuinitie professor in the English Colledge at Dowaie lib. 3. de triplici hominis Officio. ca. 14. If, saith he, the people conceiue an opinion of their King to bee an enemie to their Religion, or to contemne it;
It is Weston the Divinity professor in the English College At Dowaie lib. 3. de triplici hominis Officio. circa 14. If, Says he, the people conceive an opinion of their King to be an enemy to their Religion, or to contemn it;
Could hee more liuely haue described our Iesuited Romanists, Whose Religion is rebellion, and murthering of Princes, especially whē their Lord God the Pope, dominus Deus noster Papa (yee know whose saying it is) shall encourage and exhort them thereunto? And againe, in the conclusion of the Chapter.
Could he more lively have described our Jesuited Romanists, Whose Religion is rebellion, and murdering of Princes, especially when their Lord God the Pope, dominus Deus Noster Papa (ye know whose saying it is) shall encourage and exhort them thereunto? And again, in the conclusion of the Chapter.
Whosoeuer (saith hee) shall consider the infinite hatred, which from time to time, hath passed betweene Heretikes and Catholikes, shall easily perceiue that it cannot stand with ciuill Policie, that sectaries of such contrarie opinions in Religion, should bee fitly conioyned in the same ciuill societie;
Whosoever (Says he) shall Consider the infinite hatred, which from time to time, hath passed between Heretics and Catholics, shall Easily perceive that it cannot stand with civil Policy, that sectaries of such contrary opinions in Religion, should be fitly conjoined in the same civil society;
if forreine occasions should be offered vs againe (as in former times they haue beene, by forraine warres) wee should not know how to trust the one the other.
if foreign occasions should be offered us again (as in former times they have been, by foreign wars) we should not know how to trust the one the other.
and is there not, iudge ye, great cause, that libertie of their conscience & Religion, which threatneth such dangers both to Prince and Countrie, should be as common amongst vs in this Kingdome,
and is there not, judge you, great cause, that liberty of their conscience & Religion, which threatens such dangers both to Prince and Country, should be as Common among us in this Kingdom,
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as the vse of the aire & breathing is common to all? or rather is there not great neede that the Statutes concerning obstinate Recusants, were put more duely in execution,
as the use of the air & breathing is Common to all? or rather is there not great need that the Statutes Concerning obstinate Recusants, were put more duly in execution,
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whosoeuer should refuse, I wish his legs so fettered, though not with giues of yron, and his armes so weakned, though not by drawing one drop of blood;
whosoever should refuse, I wish his legs so fettered, though not with gives of iron, and his arms so weakened, though not by drawing one drop of blood;
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whome as God hath made examples of his mightie power, no nation vnder heauen more, in deliuering vs out of the hands of all our enemies, both from the Snares of secret treacheries,
whom as God hath made Examples of his mighty power, no Nation under heaven more, in delivering us out of the hands of all our enemies, both from the Snares of secret Treacheries,
it suffiseth, that it was wonderful to vs, when standing, as it were still, wee saw the saluation of the Lord, fighting his and our battailes, against these, his and our enemies;
it Suffices, that it was wondered to us, when standing, as it were still, we saw the salvation of the Lord, fighting his and our battles, against these, his and our enemies;
of all which, we may say with the blessed Apostle, From them all the Lord hath deliuered vs. Consider but this day, the birth-day, as I may tearme it, of our Country;
of all which, we may say with the blessed Apostle, From them all the Lord hath Delivered us Consider but this day, the birthday, as I may term it, of our Country;
in which both Prince and people came as it were anew into the world, deliuered from the dreadfull Powder-vault, the very belly of hell and confusion, as Ionah sometime did from the belly of the Whale.
in which both Prince and people Come as it were anew into the world, Delivered from the dreadful Powder-vault, the very belly of hell and confusion, as Jonah sometime did from the belly of the Whale.
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How desperate and bloody was the attempt? How secretly was the snare laid to entrap vs vnawares? When euery man sung to his neighbor, nothing but Peace, Peace, how neere were we brought to the pits brinke? I say not as Ionah did, Yet 40. daies;
How desperate and bloody was the attempt? How secretly was the snare laid to entrap us unawares? When every man sung to his neighbour, nothing but Peace, Peace, how near were we brought to the pits brink? I say not as Jonah did, Yet 40. days;
yet was it at this time extraordinarily inspired from aboue, when out of a cloud of darke speeches, by the finger of God, he noted and pointed at the treacherie.
yet was it At this time extraordinarily inspired from above, when out of a cloud of dark Speeches, by the finger of God, he noted and pointed At the treachery.
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they had then swallowed vs vp quicke, when their wrath was kindled against vs. But praised be the Lord, who gaue vs not ouer for a prey vnto their teeth.
they had then swallowed us up quick, when their wrath was kindled against us But praised be the Lord, who gave us not over for a prey unto their teeth.
And let others put their trust in horses and Chariots, in the multitude of their hosts, in the strength of their ships, in the Popes cursings and blessings;
And let Others put their trust in Horses and Chariots, in the multitude of their hosts, in the strength of their ships, in the Popes cursings and blessings;
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A SERMON PREACHED AT THE SPITTLE. MATTH. C. 7. V. 15.16. Beware of false Prophets, which come to you in sheepes cloathing, but inwardly they are rauening Wolues.
A SERMON PREACHED AT THE SPITTLE. MATTHEW. C. 7. V. 15.16. Beware of false prophets, which come to you in Sheep clothing, but inwardly they Are ravening Wolves.
but as a carefull father warning vs before hand of them, Beware of false Prophets; and as a painfull master diligently instructing vs how we may know and auoid them:
but as a careful father warning us before hand of them, Beware of false prophets; and as a painful master diligently instructing us how we may know and avoid them:
For this sheepes-cloathing is that external habit, which naturally and properly belonging to the sheepe, maketh vs take them to be so, which come so clad vnto vs. It is, saith Tertullian, nominis Christiani extrinsecus superficies the superficiall outside of a Christian; that is, holinesse, but feined;
For this sheepes-cloathing is that external habit, which naturally and properly belonging to the sheep, makes us take them to be so, which come so clad unto us It is, Says Tertullian, Nominis Christians extrinsecus superficies the superficial outside of a Christian; that is, holiness, but feigned;
which is, as S. Iohn expoundeth his Masters meaning, Beleeue not euery spirit, but trie the spirits whether they are of God, 1.4.1. A point of skill, beyond the reach of Babes, who being inexpert in the word, vse milke (such as they were, whom the Author to the Hebrewes therefore reprooueth for it, c. 5. v. 12.13. and as the Lay people are in the Romish Church, whose faith lieth foulded vp in the faith of the Church, without any further search and enquirie:) it is the part of stronger men;
which is, as S. John expoundeth his Masters meaning, Believe not every Spirit, but try the spirits whither they Are of God, 1.4.1. A point of skill, beyond the reach of Babes, who being inexpert in the word, use milk (such as they were, whom the Author to the Hebrews Therefore Reproveth for it, c. 5. v. 12.13. and as the Lay people Are in the Romish Church, whose faith lies folded up in the faith of the Church, without any further search and enquiry:) it is the part of Stronger men;
but of the flocke too, which through long custome haue their wits exercised, to discerne both good & euill, Heb 5. v. 14. Magna virtus boni, malum cognoscere:
but of the flock too, which through long custom have their wits exercised, to discern both good & evil, Hebrew 5. v. 14. Magna virtus boni, malum cognoscere:
though not a Priore (for God onely is NONLATINALPHABET, the searcher of the hearts and reines) yet a Posteriore, a signe better suting with our vnderstanding, from the effect;
though not a Priore (for God only is, the searcher of the hearts and reins) yet a Posterior, a Signen better suiting with our understanding, from the Effect;
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Per hoc quod foris agitur, quicquid intus lat et aperitur, that which lieth hid within the heart, is made manifest (saith Gregorie) by that which a man dooth without:
Per hoc quod Foris agitur, quicquid intus lat et aperitur, that which lies hid within the heart, is made manifest (Says Gregory) by that which a man doth without:
So thē ye haue in the word• read vnto you, first a Caueat like a Pharos, set at the entrie of my text, to giue light vnto vs, beware. Secondly the Rockes and Syrtes ▪ which wee are to shunne, false Prophets. Thirdly, a reason of the danger, their disguised masking of themselues,
So them you have in the word• read unto you, First a Caveat like a Pharos, Set At the entry of my text, to give Light unto us, beware. Secondly the Rocks and Syrtes ▪ which we Are to shun, false prophets. Thirdly, a reason of the danger, their disguised masking of themselves,
Which being the verie foundation of all the rest, my labour and time shall bee spent, (by Gods gracious assistance and your wonted patience) in laying open of them:
Which being the very Foundation of all the rest, my labour and time shall be spent, (by God's gracious assistance and your wonted patience) in laying open of them:
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First then to beginne with that, which is the foundation of many others. Our Sauiour (saith Ferus ) calleth them false Prophets, Mat. 15.3. which transgresse the commandements of God by their traditions. For these. Mat. cap. 23.16. hee calleth for the same cause, Blinde Guides, which are all one with false Prophets, and denounceth a vae against them, Woe be vnto you blinde guides.
First then to begin with that, which is the Foundation of many Others. Our Saviour (Says Ferus) calls them false prophets, Mathew 15.3. which transgress the Commandments of God by their traditions. For these. Mathew cap. 23.16. he calls for the same cause, Blind Guides, which Are all one with false prophets, and Denounceth a vae against them, Woe be unto you blind guides.
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Now this is an essentiall propertie of the Guides and doctors of the Romish Synagog; who not contenting themselues with the fountaines of liuing waters, the holy Scriptures and word of God, as not containing all things sufficient for manners in this life,
Now this is an essential property of the Guides and Doctors of the Romish Synagogue; who not contenting themselves with the fountains of living waters, the holy Scriptures and word of God, as not containing all things sufficient for manners in this life,
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For thus they teach and professe, that besides the written word of God, there is an other part thereof not written (their meaning is in the Scriptures) and by the first Authors therof, the Apostles of our Sauiour,
For thus they teach and profess, that beside the written word of God, there is an other part thereof not written (their meaning is in the Scriptures) and by the First Authors thereof, the Apostles of our Saviour,
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agreeing in this, that they concerne both faith & maners. What reckoning and account they make of these traditions, shall come from their owne mouthes:
agreeing in this, that they concern both faith & manners. What reckoning and account they make of these traditions, shall come from their own mouths:
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The Councel of Trent decreeth, that they are to bee receiued with the like affection of Godlinesse and reuerence, wherby wee admit and reuerence the bookes of the old and new Testament.
The Council of Trent decreeth, that they Are to be received with the like affection of Godliness and Reverence, whereby we admit and Reverence the books of the old and new Testament.
Cardinall Bellarmine saith, that they haue all one Force and strength. Gregorie of Valentia; the authoritie of each is alike infallible, and cannot deceiue.
Cardinal Bellarmine Says, that they have all one Force and strength. Gregory of Valentia; the Authority of each is alike infallible, and cannot deceive.
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Finally, Andradius saith, That many points and heads of Faith, would reele and totter, were they not supported by the assistance and authority of traditions, yea not onely reele and totter, but a great part of Religion would also perish (saith Soto) were it not for those partes of Doctrine, which are maintained by tradition;
Finally, Andreas Says, That many points and Heads of Faith, would reel and totter, were they not supported by the assistance and Authority of traditions, yea not only reel and totter, but a great part of Religion would also perish (Says Soto) were it not for those parts of Doctrine, which Are maintained by tradition;
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of auricular cōfession, satisfaction, choise of meats, Fastes purgatorie, monastical profession, single life, praier for the dead, inuocation and worshipping of Saints, worshipping their Relikes and images;
of auricular Confessi, satisfaction, choice of Meats, Fasts purgatory, monastical profession, single life, prayer for the dead, invocation and worshipping of Saints, worshipping their Relics and Images;
and Sanders proclaimeth that they haue moste plaine Scriptures, in all points, for the Catholike Faith (falsely so called) and none at all against the same.
and Sanders proclaims that they have most plain Scriptures, in all points, for the Catholic Faith (falsely so called) and none At all against the same.
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and on the other side thinke and speake so baselie of the holy Scriptures, tearming them a nose of Wax readie to receiue any impression, expound it how a man list, a leaden rule, flexible and easie to bee wrested, whither a man will;
and on the other side think and speak so basely of the holy Scriptures, terming them a nose of Wax ready to receive any impression, expound it how a man list, a leaden Rule, flexible and easy to be wrested, whither a man will;
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These blasphemies against Gods sacred word, which S. Paul calleth, the wisdome of God, and the power of God vnto saluation, to euery one that beleeueth;
These Blasphemies against God's sacred word, which S. Paul calls, the Wisdom of God, and the power of God unto salvation, to every one that Believeth;
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For right so did their fore-fathers, the ancient Heretikes, vilifie the holy Scriptures, and magnifie their Traditions, as Irenaeus a mostancient Father testifieth.
For right so did their Forefathers, the ancient Heretics, vilify the holy Scriptures, and magnify their Traditions, as Irnaeus a mostancient Father Testifieth.
Cùm ex Scripturis arguuntur, When (saith he) men argue against them, and they are reprooued out of the Scriptures, they turne themselues to accuse the Scriptures, quasi non rectè habeant,
Cùm ex Scriptures arguuntur, When (Says he) men argue against them, and they Are reproved out of the Scriptures, they turn themselves to accuse the Scriptures, quasi non rectè habeant,
& quia non possit ex his inueniri veritas, ab his qui nesciant Traditionem, and because the truth cannot bee found nor gathered out of them by such as know not the Traditions:
& quia non possit ex his inueniri veritas, ab his qui nesciant Traditionem, and Because the truth cannot be found nor gathered out of them by such as know not the Traditions:
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So likewise are many of their reasons and arguments, the dull and blunted weapons of the old Heretikes, returned vpon them so often by the ancient Fathers.
So likewise Are many of their Reasons and Arguments, the dull and blunted weapons of the old Heretics, returned upon them so often by the ancient Father's.
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With which saying of Christs, all Heretikes, euen the most absurd and foolish, which notwithstanding would be called Christians, did endeuour to colour (saith S. Augustine) the audacious fictions of their idle braines, which the sense of man did most of all feare and abhorre.
With which saying of Christ, all Heretics, even the most absurd and foolish, which notwithstanding would be called Christians, did endeavour to colour (Says S. Augustine) the audacious fictions of their idle brains, which the sense of man did most of all Fear and abhor.
Yet Iansenius, one of their owne, well obserueth, that these many things were not diuers and contrarie to those which our Sauiour taught his Disciples whil'st hee was present amongst them;
Yet Jansenius, one of their own, well observeth, that these many things were not diverse and contrary to those which our Saviour taught his Disciples whilst he was present among them;
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We speake wisdome amongst them that are perfect, 1. Cor. 2.6. whereby he would prooue, that certaine holy mysteries were communicated by the Apostle, apart from the ignorant, to the perfect: perfectis & maioribus.
We speak Wisdom among them that Are perfect, 1. Cor. 2.6. whereby he would prove, that certain holy Mysteres were communicated by the Apostle, apart from the ignorant, to the perfect: perfectis & maioribus.
Euen as the old Heretikes (saith Irenaeus ) by occasion of these words of S Paul, Did euery one of them call the fiction of their owne b•aine, this selfe same wisdome of which the Apostle spake? But Iansenius rightly noteth, as did Tertullian before him, that the Apostle did not signifie by those words, that he taught the perfect one thing, the vnperfect and ignorant another thing;
Even as the old Heretics (Says Irnaeus) by occasion of these words of S Paul, Did every one of them call the fiction of their own b•aine, this self same Wisdom of which the Apostle spoke? But Jansenius rightly notes, as did Tertullian before him, that the Apostle did not signify by those words, that he taught the perfect one thing, the unperfect and ignorant Another thing;
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but that his preaching was not all after one manner, which he applied to his hearers, to some more perfectly and profoundly, to others after a plainer fashion, according to the capacitie of each of them.
but that his preaching was not all After one manner, which he applied to his hearers, to Some more perfectly and profoundly, to Others After a plainer fashion, according to the capacity of each of them.
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Againe, what the Apostle writeth to Timothie, O Timotheus, keepe that which is committed vnto thee, depositum custodi, 1.6.20. is generally alleged of them, for proofe of their Traditions.
Again, what the Apostle Writeth to Timothy, Oh Timothy, keep that which is committed unto thee, depositum Custodi, 1.6.20. is generally alleged of them, for proof of their Traditions.
But depositum, or the thing committed, signifieth the whole charge which the Apostle committed to Timothie, and particularly the true forme of sound doctrine, deliuered vnto him in that Epistle by S. Paul, and not hid elsewhere,
But depositum, or the thing committed, signifies the Whole charge which the Apostle committed to Timothy, and particularly the true Form of found Doctrine, Delivered unto him in that Epistle by S. Paul, and not hid elsewhere,
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In which words the Apostle maketh mention of doctrine not only written, but also taught by expresse word of mouth. Which as we ingenuously acknowledge, it being a truth;
In which words the Apostle makes mention of Doctrine not only written, but also taught by express word of Mouth. Which as we ingenuously acknowledge, it being a truth;
For although at that time, when the Apostle wrote those Epistles to the Thessalonians ( which are more ancient then diuers of the writings of the Euangelists, and the Epistles of the Apostles) some,
For although At that time, when the Apostle wrote those Epistles to the Thessalonians (which Are more ancient then diverse of the writings of the Evangelists, and the Epistles of the Apostles) Some,
You shall put nothing thereto, neither take ought therefrom, Deut. 4 2. And of the Gospell, S. Paul saith, that though himselfe, or an Angell from heauen preach otherwise then that which he had preached to the Galatians, let him be accursed, 1.8.9. The like is S. Iohns testimonie of the things recorded in his Gospell:
You shall put nothing thereto, neither take ought therefrom, Deuteronomy 4 2. And of the Gospel, S. Paul Says, that though himself, or an Angel from heaven preach otherwise then that which he had preached to the Galatians, let him be accursed, 1.8.9. The like is S. Iohns testimony of the things recorded in his Gospel:
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Specialiter intentio huius libri, generaliter verò totius Scripturae finis, his verbis declaratur: By these words, the scope of this Gospell in speciall is shewed;
Specialiter Intentio Huius Libri, generaliter verò totius Scriptures finis, his verbis declaratur: By these words, the scope of this Gospel in special is showed;
Psal. 19. v. 7. Euen that wisdome which is able to make vs wise vnto saluation, through the faith which is in Christ Iesus, 2. Tim. c. 3. v. 15. Therefore when one demanded of our Sauiour, what he might doe to inherit eternall life;
Psalm 19. v. 7. Even that Wisdom which is able to make us wise unto salvation, through the faith which is in christ Iesus, 2. Tim. c. 3. v. 15. Therefore when one demanded of our Saviour, what he might do to inherit Eternal life;
and therefore the Papists, not contenting themselues with their sufficiencie, doe the very same, for which our Sauiour rebuked the Scribes and Phariseis, Mat. 15. v. 3. transgresse the Commandements of God by their Traditions.
and Therefore the Papists, not contenting themselves with their sufficiency, do the very same, for which our Saviour rebuked the Scribes and Pharisees, Mathew 15. v. 3. transgress the commandments of God by their Traditions.
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although where God speaketh, it may well become man to be silent, yet that it may appeare, that we teach the same doctrine with the old Greeke and Latine Church, it shall not be amisse, the rather for the stopping of the mouthes of our aduersaries, who are alwaies bragging of the Fathers (of whom they are the degenerate children) to obserue their iudgement in this point.
although where God speaks, it may well become man to be silent, yet that it may appear, that we teach the same Doctrine with the old Greek and Latin Church, it shall not be amiss, the rather for the stopping of the mouths of our Adversaries, who Are always bragging of the Father's (of whom they Are the degenerate children) to observe their judgement in this point.
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First therefore, Irenaeus saith, that the Gospell which the Apostles and Euangelists deliuered in the Scriptures, is the foundation and pillar of our faith.
First Therefore, Irnaeus Says, that the Gospel which the Apostles and Evangelists Delivered in the Scriptures, is the Foundation and pillar of our faith.
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The bookes of the Euangelists and Apostles, together with the Oracles of the old Prophets, doe plainly teach vs the things which we are to know concerning God.
The books of the Evangelists and Apostles, together with the Oracles of the old prophets, do plainly teach us the things which we Are to know Concerning God.
Athanasius in his Oration against Idols, the very first words thereof, The reason and knowledge of godly Religion and truth, doth demonstrate it selfe, more cleerely then the Sunne, by the doctrine of Christ.
Athanasius in his Oration against Idols, the very First words thereof, The reason and knowledge of godly Religion and truth, does demonstrate it self, more clearly then the Sun, by the Doctrine of christ.
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Damascene confesseth, that he receiueth, and acknowledgeth, and reuerenceth, all things which are deliuered in the Law and the Prophets, the Apostles and the Euangelists, seeking after nothing beyond these.
Damascene Confesses, that he receiveth, and acknowledgeth, and reverenceth, all things which Are Delivered in the Law and the prophets, the Apostles and the Evangelists, seeking After nothing beyond these.
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If therefore it be commanded in the Gospell, or comprehended in the Epistles or Acts of the Apostles, &c. let this holy tradition bee kept and obserued also.
If Therefore it be commanded in the Gospel, or comprehended in the Epistles or Acts of the Apostles, etc. let this holy tradition be kept and observed also.
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but though that we &c. Gal. c 1. v. 8. but that which the Apostle added, if an Angell frō heauen preach vnto you otherwise besides that which yee haue receiued in the Scriptures of the law and the Gospel, let him be accursed.
but though that we etc. Gal. c 1. v. 8. but that which the Apostle added, if an Angel from heaven preach unto you otherwise beside that which ye have received in the Scriptures of the law and the Gospel, let him be accursed.
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And in his Booke de Doctrina Christiana li. 2. c. 9. In those things which are set down plainely in the scriptures, all those things are to bee found, which concerne Faith,
And in his Book de Doctrina Christian li. 2. c. 9. In those things which Are Set down plainly in the Scriptures, all those things Are to be found, which concern Faith,
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Gregorie of Valentia, a Iesuite of great note amongst thē, acknowledgeth, that what verities of faith are absolutly and simplie necessarie to bee knowne and beleeued of all men, that they may bee able to come to euerlasting blisse by faith, hope,
Gregory of Valentia, a Iesuite of great note among them, acknowledgeth, that what verities of faith Are absolutely and simply necessary to be known and believed of all men, that they may be able to come to everlasting bliss by faith, hope,
Of the two, Cardinall Bellarmine dealeth more ingenuouslie, acknowledging that all those things (without any fere almoste) are written of the Apostles, which are necessarie and needefull for all mens knowledge.
Of the two, Cardinal Bellarmine deals more ingenuously, acknowledging that all those things (without any fere almost) Are written of the Apostles, which Are necessary and needful for all men's knowledge.
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we deny not (saith he) that those chief heads of faith which are needefull to bee knowne of all Christians for their saluation, are contained plainely enough in the writings of the Apostles.
we deny not (Says he) that those chief Heads of faith which Are needful to be known of all Christians for their salvation, Are contained plainly enough in the writings of the Apostles.
To whome I might adde a cloud of witnesses of their own writers, both moderne and more ancient, iustifying against themselues, what wee teach of the sufficiencie of the holy Scriptures:
To whom I might add a cloud of Witnesses of their own writers, both modern and more ancient, justifying against themselves, what we teach of the sufficiency of the holy Scriptures:
What then meane those reproachfull speeches of the Papists, concerning the insufficiencie, obscuritie, vncertaintie, and inualiditie of the Scriptures,
What then mean those reproachful Speeches of the Papists, Concerning the insufficiency, obscurity, uncertainty, and invalidity of the Scriptures,
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as I haue obserued? Wherefore is it, that they seale them vp in an vnknowne tongue, that the vnlearned may not vnderstand them? Why prohibit they the common people from reading them? why is it accounted a mortall sin amongst them for a lay person to dispute of matters of Faith? why doth Hossius auouch, that it is fitter for women to meddle with their distaffe then with Gods word? why doth Bellarmine so greeuouslie complain, that the translated bibles are in the hands of all artificers, not onely men but Women? but that by these woluish voices of theirs, you shold know them to bee the generation of those false Prophets and ancient Heretikes, whome Tertullian, for contempt and shunning of the Scriptures, calleth Lucifugas Scripturarum such as flie the cleere light of the holy Scriptures,
as I have observed? Wherefore is it, that they seal them up in an unknown tongue, that the unlearned may not understand them? Why prohibit they the Common people from reading them? why is it accounted a Mortal since among them for a lay person to dispute of matters of Faith? why does Hossius avouch, that it is fitter for women to meddle with their distaff then with God's word? why does Bellarmine so grievously complain, that the translated Bibles Are in the hands of all artificers, not only men but Women? but that by these wolvish voices of theirs, you should know them to be the generation of those false prophets and ancient Heretics, whom Tertullian, for contempt and shunning of the Scriptures, calls Lucifugas Scripturarum such as fly the clear Light of the holy Scriptures,
because they kept not men from reading of the Scriptures: as the Papists at their pleasures now adaies, tearme vs Scripturists, and worthy Scripturians.
Because they kept not men from reading of the Scriptures: as the Papists At their pleasures now adais, term us Scripturists, and worthy Scripturians.
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And S. Peter commendeth such as take heed to the words of the Prophets, as vnto a light that shineth in a darke place, 2. c. 1. v. 19. By which the noble Iewes of Berea, made triall of S. Pauls doctrine, searching the Scriptures daily, whether those things were so, Act. 17.11.
And S. Peter commends such as take heed to the words of the prophets, as unto a Light that shines in a dark place, 2. c. 1. v. 19. By which the noble Iewes of Berea, made trial of S. Paul's Doctrine, searching the Scriptures daily, whither those things were so, Act. 17.11.
And therfore to conclude this point with Chrysostome his exhortation, Audite obsecro seculares omnes, &c. Heare (I beseech you) ye of the Laitie of all sorts;
And Therefore to conclude this point with Chrysostom his exhortation, Audite Obsecro Seculares omnes, etc. Hear (I beseech you) you of the Laity of all sorts;
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Comparate vobis Biblia animae pharmaca, &c. If as yet ye haue not, then get you the Bible, which is the very physicke of your soules, in which you may finde a cure for euery disease.
Comparate vobis Bible Spirits Pharmaca, etc. If as yet you have not, then get you the bible, which is the very physic of your Souls, in which you may find a cure for every disease.
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The second instance which I proposed, as the touchstone to trie the false Prophets by, is the worshipping of other gods in stead of the true and liuing God, which is God almighty, blessed for euermore.
The second instance which I proposed, as the touchstone to try the false prophets by, is the worshipping of other God's in stead of the true and living God, which is God almighty, blessed for evermore.
and the signe or wonder, which he hath told thee, come to passe) saying, Let vs goe after other gods, which thou hast not knowen, and let vs serue them;
and the Signen or wonder, which he hath told thee, come to pass) saying, Let us go After other God's, which thou hast not known, and let us serve them;
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thou shalt not hearken to the words of the Prophet, or vnto the dreamer of dreames, &c. From which testimonie of Moses, Ferus gathereth this true proposition, that whosoeuer with-draweth vs from God the Creator, to the creature, falsus Propheta est, he doubtlesse is a false Prophet,
thou shalt not harken to the words of the Prophet, or unto the dreamer of dreams, etc. From which testimony of Moses, Ferus gathereth this true proposition, that whosoever withdraweth us from God the Creator, to the creature, False Propheta est, he doubtless is a false Prophet,
For these haue made vnto themselues, their god-saints, and their god-saints reliques, their breaden-god, their Crucifix-god, their Image-gods, of gold, siluer, brasse, wood, stone,
For these have made unto themselves, their god-saints, and their god-saints Relics, their breaden-god, their Crucifix-god, their Image-gods, of gold, silver, brass, wood, stone,
So (saith Chambers) our English in their battles call vpon S. George, the Scottish nation and the Burgundians, vpon S. Andrew, the French vpon S. Denice, the Spaniards vpon S. Iames. They flie vnto them in their maladies and diseases, for their particular helpes;
So (Says Chambers) our English in their battles call upon S. George, the Scottish Nation and the Burgundians, upon S. Andrew, the French upon S. Denice, the Spanish upon S. James They fly unto them in their maladies and diseases, for their particular helps;
to S. Hubert for the biting of madde dogs, to S. Blasius for the paine and swelling of the throat, &c. As though God were not all-sufficient and able of himselfe,
to S. Hubert for the biting of mad Dogs, to S. Blasius for the pain and swelling of the throat, etc. As though God were not All-sufficient and able of himself,
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or at least wise not willing to defend and succour vs. They build and dedicate Temples and Altars in their honour, appoint their festiuall daies, and set formes of seruice;
or At least wise not willing to defend and succour us They built and dedicate Temples and Altars in their honour, appoint their festival days, and Set forms of service;
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they garni•h them with all manner offerings, of gold, siluer, iewels, and whatsoeuer else may serue to make them seeme glorious in the eies of foolish and superstitious men;
they garni•h them with all manner offerings, of gold, silver, Jewels, and whatsoever Else may serve to make them seem glorious in the eyes of foolish and superstitious men;
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they reuerence them with cap and knee, fall downe prostrate before them, make their praiers vnto them before their Images, yea to the Images themselues.
they Reverence them with cap and knee, fallen down prostrate before them, make their Prayers unto them before their Images, yea to the Images themselves.
Thus, although their foreheads are not yet growen so whorish and impudent, as to call them in plaine termes, gods; yet in giuing to them that diuine and religious seruice and worship, which is proper to God only, they make them Gods, setting them vp in their Churches to bee adored and worshipped.
Thus, although their foreheads Are not yet grown so whorish and impudent, as to call them in plain terms, God's; yet in giving to them that divine and religious service and worship, which is proper to God only, they make them God's, setting them up in their Churches to be adored and worshipped.
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Time will not permit, neither is it my intent, to prosecute all these seuerall sorts of Idolatrie, but to insist onely vpon that which of al others is the most blockish and foolish;
Time will not permit, neither is it my intent, to prosecute all these several sorts of Idolatry, but to insist only upon that which of all Others is the most blockish and foolish;
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namely, the worshipping of Images: of which, when I shall make it apparant that the Papists stand conuicted, ye may the more easily iudge of the rest of their idolatry.
namely, the worshipping of Images: of which, when I shall make it apparent that the Papists stand convicted, you may the more Easily judge of the rest of their idolatry.
Thus Origen writing against Celsus, giueth the true sense of the Commandement, saying that Religion keepeth Iewes and Christians from worshipping of God, in Temples, Altars, Images;
Thus Origen writing against Celsus, gives the true sense of the Commandment, saying that Religion Keepeth Iewes and Christians from worshipping of God, in Temples, Altars, Images;
To this Commandement Bellarmine saith, It might bee answered in a word, that it forbiddeth the making of Gods Image, thereby to expresse his nature; which whosoeuer should attempt;
To this Commandment Bellarmine Says, It might be answered in a word, that it forbiddeth the making of God's Image, thereby to express his nature; which whosoever should attempt;
But this the Gentiles knew, especially the wiser sort amongst them, Hermes, Zenophon, Euripides, Plato, as the ancient Fathers of the Church, Clemens Alexandrinus, Arnobius and Cyril record;
But this the Gentiles knew, especially the Wiser sort among them, Hermes, Zenophon, Euripides, Plato, as the ancient Father's of the Church, Clemens Alexandrian, Arnobius and Cyril record;
namely, that God in his nature was incomprehensible, and that it was impossible, incorporeum corpore significare, to signifie and represent him in a body, who himselfe had none.
namely, that God in his nature was incomprehensible, and that it was impossible, Incorporeum corpore significare, to signify and represent him in a body, who himself had none.
who yet by the iudgement of S. Paul, are condemned of Idolatrie, because they turned the glory of the incorruptible God, to the similitude of the image of a corruptible man,
who yet by the judgement of S. Paul, Are condemned of Idolatry, Because they turned the glory of the incorruptible God, to the similitude of the image of a corruptible man,
and of birds, and of foure-footed beasts, and of creeping things. Rom. 1. verse 23. This the Cardinall happily vnderstanding very well, leaueth his first answer, and flieth to a second;
and of Birds, and of fourfooted beasts, and of creeping things. Rom. 1. verse 23. This the Cardinal happily understanding very well, Leaveth his First answer, and flies to a second;
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so that this answer of theirs confoundeth the Commandements, making one of two, as the Papists doe in their Primars and Catechismes, that so men may not take notice of their idolatrie,
so that this answer of theirs confoundeth the commandments, making one of two, as the Papists do in their Primars and Catechisms, that so men may not take notice of their idolatry,
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for they as Dion, Chrysostome, and Tirius Maximus declare, professed, that in their Images made of Golde, siluer, brasse, Iuorie, &c. They did worship summum, primum, maximum deum, the cheefest, first, and greatest God;
for they as Dion, Chrysostom, and Tirius Maximus declare, professed, that in their Images made of Gold, silver, brass, Ivory, etc. They did worship summum, primum, maximum God, the chiefest, First, and greatest God;
then to lay open their shame, more then truth, vrged, reporteth of them, that they were come to that height of madnes, that they worshipped Images made of wood, stone, brasse,
then to lay open their shame, more then truth, urged, Reporteth of them, that they were come to that height of madness, that they worshipped Images made of wood, stone, brass,
and not to publish so vnnaturallie the spirituall fornications of his Mother the holy Church, razing & expunging out of him what I haue obserued, and much more.
and not to publish so unnaturally the spiritual fornications of his Mother the holy Church, razing & expunging out of him what I have observed, and much more.
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Heereunto may bee added the example of that godly King Hezekiah, who when the people of Iudah worshipped the Brazen Serpent, and burnt incense vnto it, brake it in peeces,
Hereunto may be added the Exampl of that godly King Hezekiah, who when the people of Iudah worshipped the Brazen Serpent, and burned incense unto it, brake it in Pieces,
leauing therby an example to Christian magistrates, what is to bee done with Images, erected onely by the will-worship and curiositie of superstitious men,
leaving thereby an Exampl to Christian Magistrates, what is to be done with Images, erected only by the will-worship and curiosity of superstitious men,
as to haue worshipped their Images, which the Papists will not, (I suppose) make fellow Seruants with Gods Saints, as not beeing so good as mortal men;
as to have worshipped their Images, which the Papists will not, (I suppose) make fellow Servants with God's Saints, as not being so good as Mortal men;
because as Clemens Alexādrinus saith, these haue life and sense; but images haue none; as the Psalmist describeth them, they haue eyes and see not, eares and heare not.
Because as Clemens Alexādrinus Says, these have life and sense; but Images have none; as the Psalmist Describeth them, they have eyes and see not, ears and hear not.
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which if they cannot doe (as hitherto they haue not, neither can doe, themselues with one voice confessing that this point of Doctrine is grounded vppon tradition wherein what force there is hath beene declared:) then wee saie with Saint Augustine in his Treatise De bono viduitatis, c.
which if they cannot do (as hitherto they have not, neither can do, themselves with one voice confessing that this point of Doctrine is grounded upon tradition wherein what force there is hath been declared:) then we say with Saint Augustine in his Treatise De Bono viduitatis, c.
ne audeamus sapere plus quam oportet, the holy Scripture pitcheth the rule of our Doctrine in such sort, that wee presume not to vnderstand aboue that which is meete to vnderstand,
ne audeamus Sapere plus quam oportet, the holy Scripture pitcheth the Rule of our Doctrine in such sort, that we presume not to understand above that which is meet to understand,
as the Apostle teacheth, not daring in matters of Religion and Gods seruice, to turne aside from the holy Scripture so much as one step, either to the right hand or to the left.
as the Apostle Teaches, not daring in matters of Religion and God's service, to turn aside from the holy Scripture so much as one step, either to the right hand or to the left.
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For vntill the second Nicene councel a•sembled by the superstitious Empresse Eirene, the honouring and worshipping of images was neuer publikelie established:
For until the second Nicene council a•sembled by the superstitious Empress Eirene, the honouring and worshipping of Images was never publicly established:
and then beeing authorized, it was eft-soones disanulled by a councell held at Frāk-ford, vnder Charles the Great, which defined out of Gods word, that the Worshipping of images was vnlawful;
and then being authorized, it was eftsoons Disannulled by a council held At Frank-ford, under Charles the Great, which defined out of God's word, that the Worshipping of Images was unlawful;
or that superstatiō be not mingled with al. To these J might ad, their bishops Catharinis, & Peresius, both of them denying that Images are to be worshipped with diuine worship:
or that superstation be not mingled with all To these J might and, their Bishops Catharinis, & Peresius, both of them denying that Images Are to be worshipped with divine worship:
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ye, Bellarmine himselfe, howsoeuer he maintaine the Doctrine which now is moste current in the Church of Rome, that c the images of Christ and the Crucifix, are to be worshipped with Latria, that is, Diuine Worship; by his distinction of improprie & per accidens, improperly:
you, Bellarmine himself, howsoever he maintain the Doctrine which now is most current in the Church of Rome, that c the Images of christ and the Crucifix, Are to be worshipped with Latria, that is, Divine Worship; by his distinction of improprie & per Accidents, improperly:
(by which distinction, euerie thing might be worshipped with latria and diuine Worship, saith Catherine, so foolish is this distinction in his iudgement) yet as though his conscience checked him, he thinketh it no sound kinde of speech,
(by which distinction, every thing might be worshipped with latria and divine Worship, Says Catherine, so foolish is this distinction in his judgement) yet as though his conscience checked him, he Thinketh it no found kind of speech,
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yet heerein hee said not so much, as Durandus did before him, who acknowledging the position of the Papists to bee false, that the same reuerence is to bee giuen to the image, that is giuen to the thing signified thereby:
yet herein he said not so much, as Durandus did before him, who acknowledging the position of the Papists to be false, that the same Reverence is to be given to the image, that is given to the thing signified thereby:
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Onely Gregorie of Valentia more audacious, that I say not, more impudent then the rest, not being able to purge himselfe and his Church, from this sinne of Idolatrie, indeuoureth to prooue that all Worshipping of images is not forbidden, that is, that some Idolatrie is lawfull, because Saint Peter writeth. 1.4.3.
Only Gregory of Valentia more audacious, that I say not, more impudent then the rest, not being able to purge himself and his Church, from this sin of Idolatry, endeavoureth to prove that all Worshipping of Images is not forbidden, that is, that Some Idolatry is lawful, Because Saint Peter Writeth. 1.4.3.
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& in vnlawfull worshipping of Images, as he readeth after the vulgar, for that which others of his own verie learned, translate, nefarijs Idolorum cultibus: abhominable worshipping of images.
& in unlawful worshipping of Images, as he readeth After the Vulgar, for that which Others of his own very learned, translate, nefarijs Idolorum cultibus: abominable worshipping of Images.
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because it is said of the defiling of Dinah, that it was, res illicita, an vnlawfull thing, which the spirit of God needed not to haue noted so distinctly,
Because it is said of the defiling of Dinah, that it was, Rest illicita, an unlawful thing, which the Spirit of God needed not to have noted so distinctly,
And in that great controuersie which busied the heads of all the learned, in the famous Vniuersities of Europe, I meane the cause of diuorce betweene Henrie the 8. of famous memorie,
And in that great controversy which busied the Heads of all the learned, in the famous Universities of Europe, I mean the cause of divorce between Henry the 8. of famous memory,
and the Lady Catherin Princesse Dowagar, sometimes wife to his brother Prince Arthur; the Aduocates on the Ladies part might haue argued strongly out of the Scriptures (after Valentia his manner) for the lawfulnesse of the marriage,
and the Lady Catherine Princess Dowager, sometime wife to his brother Prince Arthur; the Advocates on the Ladies part might have argued strongly out of the Scriptures (After Valentia his manner) for the lawfulness of the marriage,
For if some marriage of a man with his brothers wife were not lawfull, what needed Moses at the Commandement of God to haue noted so distinctly, the vnlawfull marriage of the brothers wife?
For if Some marriage of a man with his Brother's wife were not lawful, what needed Moses At the Commandment of God to have noted so distinctly, the unlawful marriage of the Brother's wife?
Ignorant man, shall I say, or malitiously blinde, that either knoweth not, or dissembleth that which boies in the Schooles learne in their first rudiments, that Epithets are vsed, not so much for distinction sake,
Ignorant man, shall I say, or maliciously blind, that either Knoweth not, or dissembleth that which boys in the Schools Learn in their First rudiments, that Epithets Are used, not so much for distinction sake,
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So the Iesuite peruerteth the place of S. Peter, who vsed the Epithet of abominable or vnlawfull, when he said, abominable idolatrie, exaggerating the heinousnesse of the offense,
So the Iesuite perverteth the place of S. Peter, who used the Epithet of abominable or unlawful, when he said, abominable idolatry, exaggerating the heinousness of the offence,
Thus by the verdit of Gods word, and testimonies of the ancient Fathers, the Papists stand conuicted of idolatrie; thereby shewing themselues to be the off-spring of these old Heretikes, the Simonians, the Gnostiques, the Colliridians; and to be those false Prophets, and rauening Wolues, clad in sheepes-cloathing, of which our Sauiour heere giueth warning, Beware of false Prophets. And so I come to the third instance, which is their Miracles, alleged commonly as an argument;
Thus by the verdict of God's word, and testimonies of the ancient Father's, the Papists stand convicted of idolatry; thereby showing themselves to be the offspring of these old Heretics, the Simonians, the Gnostics, the Colliridians; and to be those false prophets, and ravening Wolves, clad in sheepes-cloathing, of which our Saviour Here gives warning, Beware of false prophets. And so I come to the third instance, which is their Miracles, alleged commonly as an argument;
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Now concerning these false Prophets, wee haue our Sauiours prediction, Matth. 24.24. There shall arise false Christ, and false Prophets, and shall shew great signes and wonders,
Now Concerning these false prophets, we have our Saviour's prediction, Matthew 24.24. There shall arise false christ, and false prophets, and shall show great Signs and wonders,
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so likewise when wee see and heare the signes and wonders whereby the Church of Rome laboureth to commend vnto vs many her nouell and superstitious doctrines,
so likewise when we see and hear the Signs and wonders whereby the Church of Room Laboureth to commend unto us many her novel and superstitious doctrines,
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and amongst them the worshipping of Images, wee may by them take perfect notice of the comming of Antichrist, which the holy Apostle foretold should be, by the working of Satan, with all powers,
and among them the worshipping of Images, we may by them take perfect notice of the coming of Antichrist, which the holy Apostle foretold should be, by the working of Satan, with all Powers,
For amongst them, their images, for example sake, haue beene seene, to sweat, to weepe, to laugh, to distill drops of dew, with which, diseases haue beene cured, to shift themselues from place to place, yea to speake also;
For among them, their Images, for Exampl sake, have been seen, to sweat, to weep, to laugh, to distil drops of due, with which, diseases have been cured, to shift themselves from place to place, yea to speak also;
thereby to conuince the Prophet Dauid of falshood, who saith of them, They haue mouthes, and speake not, Psalme. 115. verse 5. The Fathers of the second Nicene Councell are frequent in this argument, reporting that a woman sicke of the palsie, praving before the image of S. Anastasius, rose vp whole and sound.
thereby to convince the Prophet David of falsehood, who Says of them, They have mouths, and speak not, Psalm. 115. verse 5. The Father's of the second Nicene Council Are frequent in this argument, reporting that a woman sick of the palsy, praving before the image of S. Anastasius, rose up Whole and found.
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And that a man molested with the diuell, was by him told, that if he would not haue him struggle and wrestle with him, he must beware that he worshipped no more the image of the Virgin, bearing Christ in her armes, as she is vsually painted.
And that a man molested with the Devil, was by him told, that if he would not have him struggle and wrestle with him, he must beware that he worshipped no more the image of the Virgae, bearing christ in her arms, as she is usually painted.
Examples of this sort are infinite, it being an endlesse trauell to recite the only bare names (as Robert Chambers a fugitiue Priest saith) of those who haue laudably, as he supposeth, imploted their labours heerein. And therefore, omitting others, I commend only to your consideration that pamphlet translated our of French, by him, into our mother tongue, of the Miracles lately wrought before the Image of our Lady of Mont-aigue, in the Low Countries,
Examples of this sort Are infinite, it being an endless travel to recite the only bore names (as Robert Chambers a fugitive Priest Says) of those who have laudably, as he Supposeth, imploted their labours herein. And Therefore, omitting Others, I commend only to your consideration that pamphlet translated our of French, by him, into our mother tongue, of the Miracles lately wrought before the Image of our Lady of Mont-aigue, in the Low Countries,
These in his Epistle dedicatorie, he auoucheth to be semblable to those diuine operations whereby the Sauiour of the world did manifest his godhead to the world.
These in his Epistle dedicatory, he avoucheth to be semblable to those divine operations whereby the Saviour of the world did manifest his godhead to the world.
Indeed our Sauiour said little more, when hee would shew to Iohn Baptist, his two Disciples, that hee was that Christ, foretold by the Prophets, to come into the world, for the redemption of mankinde.
Indeed our Saviour said little more, when he would show to John Baptist, his two Disciples, that he was that christ, foretold by the prophets, to come into the world, for the redemption of mankind.
The greater is the blasphemie of this Popish Priest, to ascribe that to a wodden image, which was the handy worke of Christ, God and man, the Sauiour and Redeemer of the world:
The greater is the blasphemy of this Popish Priest, to ascribe that to a wooden image, which was the handy work of christ, God and man, the Saviour and Redeemer of the world:
Yet to make his imagination the more sure and strong, hee gathereth together the reasons and arguments which his great Masters allege for proofe of the miracles wrought in the Romish Church.
Yet to make his imagination the more sure and strong, he gathereth together the Reasons and Arguments which his great Masters allege for proof of the Miracles wrought in the Romish Church.
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As much doth Cardinall Bellarmine, reciting out of Valerius Maximus, and M. Ciero, miracles wrought by the Pagans, as that a Vestale Virgin drew water in a siue;
As much does Cardinal Bellarmine, reciting out of Valerius Maximus, and M. Ciero, Miracles wrought by the Pagans, as that a Vestale Virgae drew water in a siue;
Which if Bellarmine set light by, as though they were, as hee calleth them, leuia, light, and of small account, yet those which are recounted by the same Valerius, li. 1. ca. 8. may not bee so answered.
Which if Bellarmine Set Light by, as though they were, as he calls them, leuia, Light, and of small account, yet those which Are recounted by the same Valerius, li. 1. circa 8. may not be so answered.
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For as vnlikely a Miracle as this is chronicled in their reformed Roman Breuiarie, of the Image of the Crucifix; before which, Thomas of Aquine praying, he heard a voice (the Crucifix spake it) Be•e scripfistide me, Thoma:
For as unlikely a Miracle as this is chronicled in their reformed Roman Breviary, of the Image of the Crucifix; before which, Thomas of Aquinas praying, he herd a voice (the Crucifix spoke it) Be•e scripfistide me, Thomas:
The same Valerius reporteth, that the Chapell of the Salij being burned, nothing was found in it besides Romulus his deuming staffe. The like is recorded amongst the miracles wrought by our Lady of Mont-aigue, that certaine Heretikes ransacking her Chapell,
The same Valerius Reporteth, that the Chapel of the Salij being burned, nothing was found in it beside Romulus his deuming staff. The like is recorded among the Miracles wrought by our Lady of Mont-aigue, that certain Heretics ransacking her Chapel,
Besides these reported by Valerius Maximus, what shall be said of that which Suetonius writeth of Vespasian, that he restored sight to a blinde man by spitting into his eies,
Beside these reported by Valerius Maximus, what shall be said of that which Suetonius Writeth of Vespasian, that he restored sighed to a blind man by spitting into his eyes,
and healed another of a lame leg or thigh, by touching of him with his heele? as also of that which Aelias Spartianus recordeth of Adrian, that hee restored one to sight, that was borne blinde:
and healed Another of a lame leg or thigh, by touching of him with his heel? as also of that which Aelias Spartianus recordeth of Adrian, that he restored one to sighed, that was born blind:
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of that which Iulius Capitolinus reporteth of Antoninus, surnamed the Philosopher, who by his praiers procured lightning from heauen, to set his enemies engines on fire,
of that which Julius Capitoline Reporteth of Antoninus, surnamed the Philosopher, who by his Prayers procured lightning from heaven, to Set his enemies Engines on fire,
and rain for his armie, when they fainted with thirst? of that which Philostratus hath cōmitted to writing of Hercules & Apollonius Tyanaeus, that they raised vp the dead to life.
and rain for his army, when they fainted with thirst? of that which Philostratus hath committed to writing of Hercules & Apollonius Tyanaeus, that they raised up the dead to life.
for greater miracles then these, are not recorded in the moste lying and fabulous legends of Saint Francisco, Saint Dominick, Saint Antonie of Padua, of Franciscus Xauerius out of the Indies; or out of the Low-countries of the Image of our Lady of Mount-aigue.
for greater Miracles then these, Are not recorded in the most lying and fabulous legends of Saint Francisco, Saint Dominick, Saint Antonius of Padua, of Francis Xaverius out of the Indies; or out of the Low countries of the Image of our Lady of Mount-aigue.
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and allowed of their rites, faith and profession, because miracles fauoured their persons, and then let the Papistes see what will become of their Church, which they say, is knowne by her Miracles;
and allowed of their Rites, faith and profession, Because Miracles favoured their Persons, and then let the Papists see what will become of their Church, which they say, is known by her Miracles;
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when the Pagans miracles are as glorious as theirs, what distinctions can the working of miracles make? They will say, that these miracles and cures wrought by the Pagans, were no true miracles,
when the Pagans Miracles Are as glorious as theirs, what Distinctions can the working of Miracles make? They will say, that these Miracles and cures wrought by the Pagans, were no true Miracles,
bee it so, and what hindreth, why wee may not answer in like maner, (as Bellarmine doth) of the cures wrought at the image of our Lady of Mount-aigu, if any were wrought,
be it so, and what hindereth, why we may not answer in like manner, (as Bellarmine does) of the cures wrought At the image of our Lady of Mount-aigu, if any were wrought,
and such like? that the Deuill being in the eye of one, in the leg of an other, and so in the rest, which are reported to haue beene cured, hindred the vse of those members to the end that our Ladie (to speake with the Papists) might seeme to cure them,
and such like? that the devil being in the eye of one, in the leg of an other, and so in the rest, which Are reported to have been cured, hindered the use of those members to the end that our Lady (to speak with the Papists) might seem to cure them,
and therefore where God vouchsafeth to worke any miracle in the defence or honour of any person or any point belonging to any religion or beleefe, such a miracle is, as it were, his verie word.
and Therefore where God vouchsafeth to work any miracle in the defence or honour of any person or any point belonging to any Religion or belief, such a miracle is, as it were, his very word.
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as to stay the course of the sun in the firmament, to ra••e downe Manna from heauen, &c. So, the holy Angels themselues, as by themselues, can worke no miracles;
as to stay the course of the sun in the firmament, to ra••e down Manna from heaven, etc. So, the holy Angels themselves, as by themselves, can work no Miracles;
But these are no way to bee compared with the authoritie of Gods word, in as much as true miracles themselues, without their dependence & congruitie with the Scriptures, cannot now adaies giue any credit or authority to any point of Doctrine or Religion.
But these Are no Way to be compared with the Authority of God's word, in as much as true Miracles themselves, without their dependence & congruity with the Scriptures, cannot now adais give any credit or Authority to any point of Doctrine or Religion.
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And therefore S. Augustine hauing to deale with the Donatists, in the question of the Church, prouoketh and calleth them from their signes and wonders, to the praescript of Gods word;
And Therefore S. Augustine having to deal with the Donatists, in the question of the Church, provoketh and calls them from their Signs and wonders, to the prescript of God's word;
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which is the touch-stone of all miracles, as as Ferus rightly obserueth from the testimonie of Moses and our Sauiour: vpon which, hee groundeth this true conclusion:
which is the touchstone of all Miracles, as as Ferus rightly observeth from the testimony of Moses and our Saviour: upon which, he groundeth this true conclusion:
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aend being very goodnesse it selfe, it is impossible that hee will permit vs to be seduced by any his extraordinarie supernaturall operations, &c. Which as I willingly acknowledge to be true, in the elect;
aend being very Goodness it self, it is impossible that he will permit us to be seduced by any his extraordinary supernatural operations, etc. Which as I willingly acknowledge to be true, in the elect;
so I further adde, that God permitteth Satan and his members sometime to worke miracles, not to the end that he would thereby giue credit and authoritie to their false doctrine and haeresies:
so I further add, that God permitteth Satan and his members sometime to work Miracles, not to the end that he would thereby give credit and Authority to their false Doctrine and heresies:
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euen to our times, as Bellarmine obserueth, which to Chambers seemeth an argument vnanswerable. We answer, not as he vainly conceiueth, that all such histories are fictions;
even to our times, as Bellarmine observeth, which to Chambers seems an argument unanswerable. We answer, not as he vainly conceiveth, that all such histories Are fictions;
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neither, by bare and incredulous denials, as he would make vs, but we distinguish the times, acknowledging that in the primatiue Church, miracles were truly wrought;
neither, by bore and incredulous denials, as he would make us, but we distinguish the times, acknowledging that in the primitive Church, Miracles were truly wrought;
when God with-held the inward operation of his holy Spirit, by the efficacie of the word preached, is manifest by some vnbeleeuing Iewes, who ascribed the miracles wrought by our Sauiour himselfe, to the power of Beelzebub the prince of the Diuels.
when God withheld the inward operation of his holy Spirit, by the efficacy of the word preached, is manifest by Some unbelieving Iewes, who ascribed the Miracles wrought by our Saviour himself, to the power of Beelzebub the Prince of the Devils.
As for the miracles of the latter ages, wee answer with S. Augustine, Aut non sunt vera either they are not true, such as are many the Legendarie Fables, and the miracles wrought amongst the Indians, by Franciscus Xauerius, and others of that crew, as the Iesuites report:
As for the Miracles of the latter ages, we answer with S. Augustine, Or non sunt vera either they Are not true, such as Are many the Legendary Fables, and the Miracles wrought among the Indians, by Francis Xaverius, and Others of that crew, as the Iesuites report:
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Aut si haereticorum aliqua mira facta sunt, or some of them are true, as Haeretikes and Impostors in all ages haue wrought some, and still doe by the assistance of Satan;
Or si haereticorum Any mira facta sunt, or Some of them Are true, as Heretics and Impostors in all ages have wrought Some, and still do by the assistance of Satan;
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And for the Writers of the Legends of their Saints, which are full fraught with them, Cornelius Agrippa giueth this testimonie of them, that they doe miracala fabricare, and confingere terribiles fabulas, make miracles after their owne deuices, and faine terrible fables.
And for the Writers of the Legends of their Saints, which Are full fraught with them, Cornelius Agrippa gives this testimony of them, that they do miracala fabricare, and confingere terribiles fabulas, make Miracles After their own devices, and feign terrible fables.
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So Posseuine the Iesuite, the Criticke of our age, confesseth, that many histories of the Saints liues are so written, vt haereticis subsannandi, cordatis dubitandi, pijs lachrymandi occasionem praebeant;
So Possess the Iesuite, the Critic of our age, Confesses, that many histories of the Saints lives Are so written, vt Heretics subsannandi, cordatis dubitandi, pijs lachrymandi occasionem praebeant;
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First he saith that the Historiographers amongst the Gentiles, Laertius, Suetonius, and such like, wrote the liues of their Philosophers and Emperors, with much more integritie and sinceritie then their Catholikes had wrote the liues of their Martyrs, Virgins, and Confessors:
First he Says that the Historiographers among the Gentiles, Laertius, Suetonius, and such like, wrote the lives of their Philosophers and Emperor's, with much more integrity and sincerity then their Catholics had wrote the lives of their Martyrs, Virgins, and Confessors:
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In this ranke he placeth his Pope Gregorie, and our Venerable Bede; the one in his dialogue, the other in his English historie, inserting such miracles,
In this rank he places his Pope Gregory, and our Venerable Bede; the one in his dialogue, the other in his English history, inserting such Miracles,
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Now if the case thus standeth, as the learned Papists themselues deliuer, not onely with the Legendaries, with Vincentius, and Antonine; but also with S. Bede and Pope Gregorie, yea with holy men and very great;
Now if the case thus Stands, as the learned Papists themselves deliver, not only with the Legendaries, with Vincentius, and Antonine; but also with S. Bede and Pope Gregory, yea with holy men and very great;
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so boldly to insult, and beare himselfe vpon the miracles, collected out of their Chronicles and Legends, as though no men were able reasonably to make answer to this historicall demonstration, gathered before to his hand, by his great Master Bellarmine?
so boldly to insult, and bear himself upon the Miracles, collected out of their Chronicles and Legends, as though no men were able reasonably to make answer to this historical demonstration, gathered before to his hand, by his great Master Bellarmine?
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Yet will not this true answer of S. Augustines giue him satisfaction, vnlesse we be able, by some ancient and authenticall Chronicles, Records, Doctors,
Yet will not this true answer of S. Augustine's give him satisfaction, unless we be able, by Some ancient and authentical Chronicles, Records, Doctors,
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who to some demanding of curiositie, why those miracles were not wrought now adaies, which were done in the times of our Sauiour and his Apostles? I might (saith he) answer that miracles were needfull before the world beleeued, that so by them, the world might beleeue.
who to Some demanding of curiosity, why those Miracles were not wrought now adais, which were done in the times of our Saviour and his Apostles? I might (Says he) answer that Miracles were needful before the world believed, that so by them, the world might believe.
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Of which assertion of his, concerning the ceasing of miracles, after that the world was brought to the faith of Christ, hee giueth many reasons in other his Treatises.
Of which assertion of his, Concerning the ceasing of Miracles, After that the world was brought to the faith of christ, he gives many Reasons in other his Treatises.
As in his booke de vera Religione, c. 25. this amongst others, ne animus semper visibilia quaereret, that the minde of man should not still seeke after things visible, and mankinde wax cold through the daily vse of miracles, with the noueltie whereof it burned with zeale at the first. And de vtilitate credendi, c. 16. quia non mouerent nisi mira essent, at si solita essent, miranon essent:
As in his book de vera Religion, c. 25. this among Others, ne animus semper visibilia quaereret, that the mind of man should not still seek After things visible, and mankind wax cold through the daily use of Miracles, with the novelty whereof it burned with zeal At the First. And de vtilitate credendi, c. 16. quia non mouerent nisi mira essent, At si solita essent, miranon essent:
And to the question that some then made, as the Papists do now, why are not miracles wrought as in former ages? hee returneth this answer, If thou bee faithfull as thou oughtest to be,
And to the question that Some then made, as the Papists do now, why Are not Miracles wrought as in former ages? he returns this answer, If thou be faithful as thou Ought to be,
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So likewise our English Bede, what saith he? Doe we not beleeue, because wee worke not these signes and miracles? but these were needeful in the beginning of the Church.
So likewise our English Bede, what Says he? Do we not believe, Because we work not these Signs and Miracles? but these were needful in the beginning of the Church.
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And b Isidor Hispalensis: The reason why the Church worketh not the same miracles which were done in the times of the Apostles is, because the world was then to be brought to faith by miracles;
And b Isidore Hispalensis: The reason why the Church works not the same Miracles which were done in the times of the Apostles is, Because the world was then to be brought to faith by Miracles;
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he proceedeth further, & auoucheth in plaine tearmes, that miracles shall cease in the Church before the comming of Antichrist, whereof he alleageth these reasons;
he Proceedeth further, & avoucheth in plain terms, that Miracles shall cease in the Church before the coming of Antichrist, whereof he allegeth these Reasons;
To this graue testimony of the ancient Fathers, I will add the witnes of some of his owne writers, that the negligēt stupiditie of this Popish Priest may be seene of all men more apparantly.
To this graven testimony of the ancient Father's, I will add the witness of Some of his own writers, that the negligent stupidity of this Popish Priest may be seen of all men more apparently.
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Amongst them, Catharinus in his discourse of the worshipping of Images, hath this saying in the end of his treatise, Men should not looke for Oracles and Miracles from the worship of images, which (saith hee) are rare, and not granted to curious persons;
among them, Catharinus in his discourse of the worshipping of Images, hath this saying in the end of his treatise, Men should not look for Oracles and Miracles from the worship of Images, which (Says he) Are rare, and not granted to curious Persons;
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As much saith Fisher, sometimes bishop of Rochester. Christ promised that his disciples shold cast out deuils, which promise we see to take no effect now adaies;
As much Says Fisher, sometime bishop of Rochester. christ promised that his Disciples should cast out Devils, which promise we see to take no Effect now adais;
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because no man now doth cast out Diuels bodily, nor cure diseases, yet was not that promise of our sauiours vaine, which hee would not haue to be alwaies effectuall,
Because no man now does cast out Devils bodily, nor cure diseases, yet was not that promise of our saviour's vain, which he would not have to be always effectual,
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With whom accordeth also our vnnaturall Countriman Thomas Stapleton. As (s••th he) miracles were needfull in the times of our Sauiour, that faith might bee bred in mens hearts;
With whom accords also our unnatural Countryman Thomas Stapleton. As (s••th he) Miracles were needful in the times of our Saviour, that faith might be bred in men's hearts;
then we haue from them an answer to his demand, and prooued out of them, which he saith can neuer be done, not only that true miracles and wrought by the finger of almighty God, are ceased in the Church,
then we have from them an answer to his demand, and proved out of them, which he Says can never be done, not only that true Miracles and wrought by the finger of almighty God, Are ceased in the Church,
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and the time when, (namely, when the world was generally brought to the faith of Christ:) but further, that such as in the cleere Sun-shine light of the Gospell,
and the time when, (namely, when the world was generally brought to the faith of christ:) but further, that such as in the clear Sunshine Light of the Gospel,
yet require miracles still, as the Papists doe, doe tempt God in so doing, that they are infidels, without faith and beleefe, that they loue not Christ as they ought to doe, that they are false Christians, and hunters after vaine glorie.
yet require Miracles still, as the Papists do, do tempt God in so doing, that they Are Infidels, without faith and belief, that they love not christ as they ought to do, that they Are false Christians, and Hunters After vain glory.
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and argue much folly in him, to conceiue, not only of his Maiestie (whose wisdome and learning all that know, admire) but of any of vs, that we should be so simple and credulous,
and argue much folly in him, to conceive, not only of his Majesty (whose Wisdom and learning all that know, admire) but of any of us, that we should be so simple and credulous,
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It irketh me to follow the pursuit of this ignorant Priest, who from his blunt arguments commeth in the end to the vsuall Popish rhetorike of railing and reuiling, tearming vs Heretikes, and spending his iests vpon vs;
It irketh me to follow the pursuit of this ignorant Priest, who from his blunt Arguments comes in the end to the usual Popish rhetoric of railing and reviling, terming us Heretics, and spending his jests upon us;
but because we professe the same doctrine which our Sauiour and his Apostles, and such Apostolike men as succeeded in the Primitiue Church, haue confirmed to our hands, by so many true signes,
but Because we profess the same Doctrine which our Saviour and his Apostles, and such Apostolic men as succeeded in the Primitive Church, have confirmed to our hands, by so many true Signs,
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if with a single eie they will looke vpon our Church, they may in it, and amongst vs, behold such miracles as make greatly for Gods glory, our priuate comfort,
if with a single eye they will look upon our Church, they may in it, and among us, behold such Miracles as make greatly for God's glory, our private Comfort,
For both the restoring of the puritie of religion, in these late times, from the drosse and corruptions of Antichrist, was not without the extraordinary and powerful working of almighty God;
For both the restoring of the purity of Religion, in these late times, from the dross and corruptions of Antichrist, was not without the extraordinary and powerful working of almighty God;
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and the preseruation thereof vnto this day, mauger all the conspiracies and forces of our enemies against our Princes and our people, are such as euince sufficiently, that it is the Lords doing,
and the preservation thereof unto this day, maugre all the conspiracies and forces of our enemies against our Princes and our people, Are such as evince sufficiently, that it is the lords doing,
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Againe, if they will obserue the fruit and efficacie of Gods word sincerely preached amongst vs, they may from thence behold maiores sanitates, as S. Augustine speaketh, those greater cures and greater wonders wrought amongst vs in our Church,
Again, if they will observe the fruit and efficacy of God's word sincerely preached among us, they may from thence behold maiores sanitates, as S. Augustine speaks, those greater cures and greater wonders wrought among us in our Church,
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yet cor coecum 〈 ◊ 〉 oculos sermone Domini, the blinde heart of man openeth the eies of his vnderstanding, by the efficacie of his word preached amongst vs. The carcase that lieth dead in the graue, is not raised vp;
yet cor coecum 〈 ◊ 〉 Eyes sermon Domini, the blind heart of man Openeth the eyes of his understanding, by the efficacy of his word preached among us The carcase that lies dead in the graven, is not raised up;
Witnesse your owne eies and eares this very day, heere at home amongst your selues, which may heare and see the multitudes of Christ his poore and distressed members;
Witness your own eyes and ears this very day, Here At home among your selves, which may hear and see the Multitudes of christ his poor and distressed members;
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Witnesse abroad the planting intended, or rather already happily begun of our English Colonie in Virginia, whither the charitie of our late Souereigne of all blessed memorie Lady Elizabeth, and of his most excellent Maiesty now reigning, assisted with the godly indeuours of many chiefe and of principall note in this noble Citie, hath extended, to their great costs, labours,
Witness abroad the planting intended, or rather already happily begun of our English Colony in Virginia, whither the charity of our late Sovereign of all blessed memory Lady Elizabeth, and of his most excellent Majesty now reigning, assisted with the godly endeavours of many chief and of principal note in this noble city, hath extended, to their great costs, labours,
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and perils, for the gaining and winning to Christ his fold, and the reducing vnto a ciuill societie (as hope may iustly conceiue) of so many thousands of those sillie, brutish,
and perils, for the gaining and winning to christ his fold, and the reducing unto a civil society (as hope may justly conceive) of so many thousands of those silly, brutish,
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Which being the principall scope of this businesse, wee may with Gods blessing assuredly expect the fruits which vsually accompany such godly enterprises;
Which being the principal scope of this business, we may with God's blessing assuredly expect the fruits which usually accompany such godly enterprises;
as are the honour of his Maiestie, whose name shall by this meanes be glorious vnto the ends of the world, the enlarging and further strengthning of his Realmes and Dominions, the easing of this Land, which euen groaneth vnder the burden and numbers of her i•••bitants, the plentifull enriching of our selues and our Country with such commodities as she now laboureth with the penury of them:
as Are the honour of his Majesty, whose name shall by this means be glorious unto the ends of the world, the enlarging and further strengthening of his Realms and Dominions, the easing of this Land, which even Groaneth under the burden and numbers of her i•••bitants, the plentiful enriching of our selves and our Country with such commodities as she now Laboureth with the penury of them:
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all which, and many other of this sort, I wittingly passe-ouer, as hauing beene at sundry times and places, by diuers of mor• abilitie and leisure, commended to your godly considerations:
all which, and many other of this sort, I wittingly passover, as having been At sundry times and places, by diverse of mor• ability and leisure, commended to your godly considerations:
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and with most hearty praiers wee commend to almighty God the happy preseruation and continuance amongst vs, of that noble instrument of his glory, our most gratious Souereigne Lord King Iames, by whom he effecteth so powerfully his miraculous workes now adaies in our Church, to the wonder and astonishment of the world, not wilfully malignant.
and with most hearty Prayers we commend to almighty God the happy preservation and Continuance among us, of that noble Instrument of his glory, our most gracious Sovereign Lord King James, by whom he Effecteth so powerfully his miraculous works now adais in our Church, to the wonder and astonishment of the world, not wilfully malignant.
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as for those false & fabulous sorts which I haue touched, I leaue them to those Mirabiliarij, as S. Augustine calleth them, our Popish miracle-mongers, by which they are descried to be the very limmes of Antichrist,
as for those false & fabulous sorts which I have touched, I leave them to those Mirabiliarij, as S. Augustine calls them, our Popish miracle-mongers, by which they Are descried to be the very limbs of Antichrist,
For Indicium mētis operata hominis, a mans work is the manifestation of his heart and minde, and therefore though hee bee cloathed with the Sheepes weede,
For Indicium mētis operata hominis, a men work is the manifestation of his heart and mind, and Therefore though he be clothed with the Sheep weed,
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if he teach one thing and doe another, if hee be a shame and obloquie to his profession, he is a false Prophet, as Chrysostome rightly obserueth from the words of our Sauiour, ye shall know them by their fruites.
if he teach one thing and doe Another, if he be a shame and obloquy to his profession, he is a false Prophet, as Chrysostom rightly observeth from the words of our Saviour, you shall know them by their fruits.
which I could make euident, not as they do from the slanderous reports of Bolseck, Coclaeus, Staphilus and such companions, against our reuerend Pastors, Luther, Caluin, Beza, to whome they were professed enemies:
which I could make evident, not as they do from the slanderous reports of Bolseck, Coclaeus, Staphylus and such Sodales, against our reverend Pastors, Luther, Calvin, Beza, to whom they were professed enemies:
Tacitus said long since of Rome heathenish, That all shamelesse and heinous enormities ran into it, as into a common sewer, which Theodoricus of Niem one attending sometime on the Pope, maketh good vpon Rome popish applying certaine verses vnto it, wherein it is compared with Nilus which bred monsters, and nourished Crocodiles.
Tacitus said long since of Room Heathenish, That all shameless and heinous enormities ran into it, as into a Common sewer, which Theodoricus of Niem one attending sometime on the Pope, makes good upon Room popish applying certain Verses unto it, wherein it is compared with Nilus which bred monsters, and nourished Crocodiles.
And there Saint Bridget affirmed, that she heard the blessed Virgin saying to her Sonne, that Rome was a fruitful field, to whome Christ should answer, it was so indeede,
And there Faint Bridget affirmed, that she herd the blessed Virgae saying to her Son, that Rome was a fruitful field, to whom christ should answer, it was so indeed,
but in very deede the Seruants of Antichrist, whose sins were growne to that height, as Platina one of the Popes Secretaries reporteth, that they scarcely left any roome with God for his mercie.
but in very deed the Servants of Antichrist, whose Sins were grown to that height, as Platina one of the Popes Secretary's Reporteth, that they scarcely left any room with God for his mercy.
Now all these, and many of this sort put together, say no more then what Pope Adrian the sixt gaue his Legate in charge to confesse before the States of Germany at a meeting of theirs, that Rome had for many yeares together offended,
Now all these, and many of this sort put together, say no more then what Pope Adrian the sixt gave his Legate in charge to confess before the States of Germany At a meeting of theirs, that Rome had for many Years together offended,
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Habetis confitentem reum, ye heare the Pope answer guilty to the crimes obiected, what neede then haue wee of any more witnesses? If sanctitie of life, especially of chiefe Pastors, be a note of the church,
Habetis confitentem Reum, you hear the Pope answer guilty to the crimes objected, what need then have we of any more Witnesses? If sanctity of life, especially of chief Pastors, be a note of the Church,
as Bellarmine saith, then a contrario, the wicked and abhominable life of our Romish Praelates, argue sufficiētly that they are the false Prophets of which our Sauiour gaue vs this watch-word, beware of false Prophets. Whereby it appeareth what may bee inferred vpon that Antecedent, which Thomas Harding himselfe maketh and acknowledgeth.
as Bellarmine Says, then a contrario, the wicked and abominable life of our Romish Prelates, argue sufficiently that they Are the false prophets of which our Saviour gave us this watchword, beware of false prophets. Whereby it appears what may be inferred upon that Antecedent, which Thomas Harding himself makes and acknowledgeth.
What if Popes haue suffered great Princes and Monarkes to kisse their feete, to hold their Stirrops, to leade their Horses by the Bridle? What if a Pope shewed himselfe cruel and without pittie, in suffering Francis Dandalus the Venetians Ambassador to lie vnder his table like a Dog,
What if Popes have suffered great Princes and Monarchs to kiss their feet, to hold their Stirrups, to lead their Horses by the Bridle? What if a Pope showed himself cruel and without pity, in suffering Francis Dandalus the Venetians Ambassador to lie under his table like a Dog,
or, for the wretchednesse of Mans ill inclination could not, or for greate considerations would not vtterly purge the Citie of Rome, of Curtesans and Brodel-houses? What if the life of many Priests, Bishops, Cardinalls yea of some Popes also, hath iustly deserued to bee reprooued? must this now bee made a good argument;
or, for the wretchedness of men ill inclination could not, or for great considerations would not utterly purge the city of Room, of Courtesans and brothelhouses? What if the life of many Priests, Bishops, Cardinals yea of Some Popes also, hath justly deserved to be reproved? must this now be made a good argument;
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How then commeth it to passe (belooued in the Lord) that this famous and ancient City of London, the Mother Citie of the Kingdome, the beautie and glorie of the land, is become a cage of these vncleane and filthie Birds,
How then comes it to pass (Beloved in the Lord) that this famous and ancient city of London, the Mother city of the Kingdom, the beauty and glory of the land, is become a cage of these unclean and filthy Birds,
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and that not of the bodie alone, but much more of your soules? haue yee beene deliuered from the bondage and darkenes of Aegipt, into the glorious libertie of the Sonnes of God,
and that not of the body alone, but much more of your Souls? have ye been Delivered from the bondage and darkness of Egypt, into the glorious liberty of the Sons of God,
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and sun-shine light of the Gospell, to returne againe in your hearts, into bondage and darkenes, more then Aegyptiacal? Shal I demand with the Apostle, Who hath bewitched you that yee should not obey the truth? Are they these popish Syrens, with their alluring songs of hope,
and sunshine Light of the Gospel, to return again in your hearts, into bondage and darkness, more then Egyptiacal? Shall I demand with the Apostle, Who hath bewitched you that ye should not obey the truth? are they these popish Sire's, with their alluring songs of hope,
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and expectation of a golden day, so long expected, and so hopefullie conceiued in the declining age of that most renowned Q. Lady Elizabeth, our late Soueraigne? But the tune of that Song is altered, (God haue the glorie for it) & they lament anotherwhile (and so may they euer) with O spes fallaces, O our deceitfull hopes, our vaine dreames, our idle imaginations:
and expectation of a golden day, so long expected, and so hopefullie conceived in the declining age of that most renowned Q. Lady Elizabeth, our late Sovereign? But the tune of that Song is altered, (God have the glory for it) & they lament anotherwhile (and so may they ever) with O spes fallacies, Oh our deceitful hope's, our vain dreams, our idle Imaginations:
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euen for euer and euer) and a continuall posteritie is like to ensue of one nature and condition, Amen Lord Iesu. Is it the splendor of their miracles, which so long haue dazeled the eies of the World? but these are conuinced to be false and fabulous;
even for ever and ever) and a continual posterity is like to ensue of one nature and condition, Amen Lord Iesu. Is it the splendour of their Miracles, which so long have dazzled the eyes of the World? but these Are convinced to be false and fabulous;
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Is it the sinceritie of their doctrine? but that is no better then the Beggars cloake, patched together of olde haeresies, long since condemned by the Catholike Church,
Is it the sincerity of their Doctrine? but that is no better then the Beggars cloak, patched together of old heresies, long since condemned by the Catholic Church,
and for their practise it is the vtter ouerthrow of ciuil states, and societies, by swearing and forswearing, by Aequiuocating and dissembling, taking aaway all truth and sincere dealing from amongst men.
and for their practice it is the utter overthrow of civil states, and societies, by swearing and forswearing, by Equivocating and dissembling, taking away all truth and sincere dealing from among men.
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and that by the iust iudgement of Almightie God, God giuing them vp to vile affections, and to • reprobate minde because that when they knew God, they glorified him not as God,
and that by the just judgement of Almighty God, God giving them up to vile affections, and to • Reprobate mind Because that when they knew God, they glorified him not as God,
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So that if any man heere present, will still bee misled & seduced by the false Prophets, notwithstanding the warning that hath beene giuen, I must pronounce of him, (though with much greefe of heart) that hee is guiltie of his owne blood, his blood bee vppon his owne head;
So that if any man Here present, will still be misled & seduced by the false prophets, notwithstanding the warning that hath been given, I must pronounce of him, (though with much grief of heart) that he is guilty of his own blood, his blood be upon his own head;
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& such as accompanie saluation) stand fast, I beseech you, in the bowels of Christ, in the Doctrine of the Prophets and Apostles, which yee haue receiued, grounded vpon Christ the Cornerstone,
& such as accompany salvation) stand fast, I beseech you, in the bowels of christ, in the Doctrine of the prophets and Apostles, which ye have received, grounded upon christ the Cornerstone,
Which that yee may bee able to doe, that God of mercies, and father of all goodnes, which commanded the light to shine out of darkenes, illightē the eyes of your vnderstandings, confirme you with his grace,
Which that ye may be able to do, that God of Mercies, and father of all Goodness, which commanded the Light to shine out of darkness, illighten the eyes of your understandings, confirm you with his grace,
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and guide you with his holy spirit amidst the stormes of these last & perilous times, that so in the end yee may ariue at the hauen of all blisse and happinesse. Amen. FINIS.
and guide you with his holy Spirit amid the storms of these last & perilous times, that so in the end ye may arrive At the Haven of all bliss and happiness. Amen. FINIS.
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Lutheranum inuentum ad ignem rapi•nt, vt sic anima eius in curru ignco, •t loquitur Jesaita Hoffaeus, ad inseros feratur. Hassemmil histor. Iesuitic. ca. 6. pa. 224. P. 6. 7. 41. &c. Pa. 26. 42. & 125.
Lutheran inuentum ad Ignem rapi•nt, vt sic anima eius in curru ignco, •t loquitur Jesaita Hoffaeus, ad inseros feratur. Hassemmil History. Jesuitic. circa 6. Paul. 224. P. 6. 7. 41. etc. Paul 26. 42. & 125.
Chrysost. de sacerdot. lib. 2 Theophilact in Mat. cap. 16 Cypriā de vnit Ecclesiaeseu de simplicitat. praelatorem. Ansel. in Mat c. 16. ver. 19. Beda ibid. &c.
Chrysostom de Sacerdot. lib. 2 Theophilact in Mathew cap. 16 Cypriā de Unit Ecclesiaeseu de simplicitat. praelatorem. Ansel. in Mathew c. 16. ver. 19. Beda Ibid. etc.
Petrus a Soto vt supra. Peresius de traditionibus parte. 3. Lindanus panop. li. 4. c. 100. Canus locor. Theologic. li. 3. ca. 3. 4. 5. with the rest.
Peter a Soto vt supra. Peresius de traditionibus parte. 3. Lindanus Panoply. li. 4. c. 100. Canus locor. Theologic. li. 3. circa 3. 4. 5. with the rest.
Omnes insipientiss haeretici, qui se Christianos vocari volunt, audacias figmentorum suorum, quas maximè exhorret sensus humanus, hac occasione Euangelicae sententiae colora•e conantur. Jn Euang. Johann tract. 97.
Omnes insipientiss haeretici, qui se Christians vocari volunt, audacias figmentorum suorum, quas maximè exhorret sensus Humanus, hac occasion Euangelicae sententiae colora•e conantur. John Evangel Johann tract. 97.
Sed quod suae prae•••otionis & fidei mysteria perfectius aperiret perfectioribus, sermonemque suum aptaret audientium capacitati. Concordant. f. 965.
said quod suae prae•••otionis & fidei Mysteries perfectius aperiret perfectioribus, sermonemque suum aptaret audientium capacitati. Concordant. f. 965.
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Sed quod suae prae•••otionis & fidei mysteria perfectius aperiret perfectioribus, sermonemque suum aptaret audientium capacitati. Concordant. f. 965.
Said quod suae prae•••otionis & fidei Mysteries perfectius aperiret perfectioribus, sermonemque suum aptaret audientium capacitati. Concordant. f. 965.
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Apostolos non omnia omnibus tradidisse, ibid And non omnia omnibus reuelasse: quaedam palam & vniuersis, quaedam secretò & paucis demandasse: quia & hoc verbo vsus est Paulus ad Timotheum, O Timothee, depositum custodi ib.
Apostles non omnia omnibus tradidisse, Ibid And non omnia omnibus reuelasse: quaedam Palam & vniuersis, quaedam secretò & paucis demandasse: quia & hoc verbo vsus est Paulus ad Timothy, Oh Timothy, depositum Custodi ib.
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Non omnia quae D•minus fecit, cōscripta sunt: sed quae scribentes, tam ad mores quam ad dogmata putarunt sufficere: vt recta fide, & oper•bus, & virtule ru••lantes, ad regnum, &c. l. 12. in Iob. c. 68
Non omnia Quae D•minus fecit, cōscripta sunt: sed Quae scribentes, tam ad mores quam ad dogmata putarunt sufficere: vt Recta fide, & oper•bus, & virtule ru••lantes, ad Kingdom, etc. l. 12. in Job c. 68
Vnde est ista traditio? vtrumne de dominica & Euangelica authoritate descendens; an de Apostolorum mandatis atque Epistolis veniens? Ea enim facienda esse, quae scripta sunt, Deus testatur, &c. ad Pompeium contra Epistolam Stephani.
Vnde est ista Tradition? vtrumne de dominica & Evangelical authoritate descendens; an de Apostolorum mandatis atque Epistles veniens? Ea enim facienda esse, Quae Scripta sunt, Deus testatur, etc. ad Pompeius contra Epistolam Stephani.
Alia quae absque authoritate, & testimonijs Scripturarum, quasi traditione Apostolica sponte reperiunt, atque contingunt haeretici; percutis gladius Des. Jn ca. 1. Aggei.
Alias Quae absque authoritate, & testimonijs Scripturarum, quasi tradition Apostolica sponte reperiunt, atque Happen haeretici; percutis gladius Des. John circa 1. Haggai.
Siue de Christo siue de eius ecclesia, siue de quacun { que } alia re, quae pertinet ad fidem vitā { que } nostram non dicam nos nequa quā com parandi ei, qui dixit, licet si nos, sed omnino quod se•utus adiecit, si angelus de caela vobis annuncia uerit preterquā quod in scripturus legalibus et euangelic is accepistis, anathema sit, cōtra literas Petiliani li. 3. c. 6.
Siue de Christ siue de eius Church, siue de quacun { que } Alias re, Quae pertinet ad fidem vitā { que } nostram non dicam nos nequa quā come Parandi ei, qui dixit, licet si nos, sed Omnino quod se•utus adiecit, si angelus de caela vobis Annuncia uerit preterquā quod in scripturus legalibus et evangelic is accepistis, anathema fit, cōtra literas Petiliani li. 3. c. 6.
In jis quae aperte in scripturis posita sunt inueniuntur illa omnia, quae continēt fidē mores { que } vinēdi spem scilicet at { que } charitatem. Act. 26.28.
In jis Quae aperte in Scriptures Posita sunt inueniuntur illa omnia, Quae continent fidē mores { que } vinēdi spem scilicet At { que } charitatem. Act. 26.28.
Quae fidei veritates absolute et simpliciter ab omnibus hominibus necessario cognoscēdae et credendae sunt, vt et fide, et spe, et charitate ad beatitu dinem con•ēdere valeant. eas non diffitemur, pers•icue fere, in scripturis ipsis doceri vt Augustinus etiam nolauit Analy. fidei cathol. l 5 c. 2.
Quae fidei Veritates absolute et simpliciter ab omnibus hominibus Necessarily cognoscēdae et credendae sunt, vt et fide, et See, et charitate ad beatitu dinem con•ēdere valeant. eas non diffitemur, pers•icue fere, in Scriptures Ipse doceri vt Augustine etiam nolauit Analy. fidei Cathol. l 5 c. 2.
Non inficiamur precipua illa fidei capita, quae omnibus chr•stianis cognitu •ut ad salutem necessaria, perspic•è satis esse Apostolicis scriptis comprehensa. c. de scriptura. 5.
Non inficiamur precipua illa fidei capita, Quae omnibus chr•stianis cognitu •ut ad salutem necessaria, perspic•è satis esse Apostolic Scriptis comprehensa. c. de Scripture. 5.
Dicat vtrū Deus aliquando infir•ior fuerit, quam v• potuerit prae•sse eis, &c verum non dignatus est, inquit, hoc facere: at hoc esset crimen superbiae. Cyril. contra Julian. li. 4.
Dicat vtrū Deus aliquando infir•ior fuerit, quam v• potuerit prae•sse eis, etc. verum non dignatus est, inquit, hoc facere: At hoc esset crimen superbiae. Cyril. contra Julian. li. 4.
Sacra, sacerdotia, templū, altaria, sacrificia, ceremoniae, dies festi, & quicquid aliud ad eam seruitutem pertinet, quae Deo debetur, & Graecè propriè latria dicitur. Aug. de ciuit. Dei. li. 7. ca. 32.
Sacra, Priesthood, templū, Altars, Sacrifice, Ceremonies, dies festi, & quicquid Aliud ad eam seruitutem pertinet, Quae God debetur, & Graecè propriè latria dicitur. Aug. de Civil. Dei. li. 7. circa 32.
Prohi•eri imaginem Dei factam ad exprimendam perfectam similitudinem formae & naturae ipsius. Si quis hac ratione Deum pingere tentaret, is verum idolum constitu eret. De ima. Sanctor. l. 2 c. 8
Prohi•eri imaginem Dei factam ad exprimendam perfectam similitudinem Formae & naturae Himself. Si quis hac ratione God pingere tentaret, is verum idolum constitu eret. De Ima. Sanctorum. l. 2 c. 8
Jn Exod. hō. 8. haec omnia simul nonnulli putant vnum esse mandatum quod si ita putetur, non complebitur decem nume rus mandatorum, et vbi iam erit decalogi verita•? ib. Exod. 32.4.
John Exod hon. 8. haec omnia simul Nonnulli Putant One esse mandatum quod si ita putetur, non complebitur Decem nume rus mandatorum, et vbi iam erit Decalogue verita•? ib. Exod 32.4.
Noui multos esse sepulchrorum et pictucarum adorato res, quos Ecclesia condemnauit, et quos quotidie tāquā malos filios cor rigere studet, de moribus ecclesiae cathol. c. 34.
Noui multos esse sepulchrorum et pictucarum adorato Rest, quos Church condemnauit, et quos quotidie tāquā Malos Sons cor rigere studet, de moribus ecclesiae Cathol. c. 34.
Iudicate si tantae imaginū & picturarum in ecclesiis varietas expediat & an populos simplices nonnunquam ad idololatriam peruertat De clara• defectuum •iror Ecclesiastic. dec 67.
Judicate si Tantae imaginū & picturarum in Ecclesiis varietas Expedite & an populos simplices nonnunquam ad Idolatry peruertat De clara• defectuum •iror Ecclesiastic. dec 67.
vvi fw-la fw-la fw-la cc fw-la p-acp fw-la n2 fw-la cc dt fw-la fw-la fw-la fw-la fw-la fw-la fw-fr n1 fw-la fw-la j. fw-la crd
Vt fac•lius, ita tutius quoque est, omnes imagines ê templis summouere, quam impetrare, vt nec modus praetereatur, nec admisceatur superstitio Jn symbolo.
Vt fac•lius, ita Tutius quoque est, omnes imagines ê templis summouere, quam impetrare, vt nec modus praetereatur, nec admisceatur Superstition John symbolo.
Haec non proprie dícuntur, neque secundum verita•em, iuxta communē acceptionē vocabulorum, scil cet quod imago, vt imago, avt vt excreas officiū imaginis, quod est representare Christum aut deum, sit adoranda adoratione l•tríae. De tultu imaginum
Haec non Properly dícuntur, neque secundum verita•em, Next communē acceptionē vocabulorum, scil cet quod imago, vt imago, avt vt excreas officiū imaginis, quod est representare Christ Or God, sit adoranda adoration l•tríae. De tultu Imaginum
Quantumad modum loq•endi, •raesertim in concione ad populum, non est dicendum imagines vllas adorari deberelatria, sed é cōtrario, nō debere sic adorari Deculto, &c. imag. l. 2. c. 2.
Quantumad modum loq•endi, •raesertim in Consorting ad Populum, non est Dicendum imagines vllas adorari deberelatria, sed é cōtrario, nō Debere sic adorari Deculto, etc. image. l. 2. c. 2.
Neque absurde profecto putaueris. b. Petruminsiauasse cul•um aliquem simulacrorum nempe sacrarum imaginum rectum esse, cum fideles nominatim, ab illi••tis idolorum cultibus, deterrere voluit. Quid enim attineba•, i•a determinatè cultus s•mulachrorum illicitos notare, si omnino null•s simu lachrorum cultus licitos esse censuisset. de idol. l. c. 7.
Neque absurd profecto putaueris. b. Petruminsiauasse cul•um aliquem simulacrorum nempe sacrarum Imaginum rectum esse, cum fideles Nominatim, ab illi••tis Idolorum cultibus, deterrere voluit. Quid enim attineba•, i•a determinatè cultus s•mulachrorum illicitos notare, si Omnino null•s simu lachrorum cultus licitos esse censuisset. de idol. l. c. 7.
Diabolus infi•ens, in ocu•• vnius, et al•e ••s tibia, imped•chal vsum eorum membro, rum, id { que } eo fine, •t videretursanare, cū de sineret nocere. Bel. ib,
Diabolus infi•ens, in ocu•• Unius, et al•e ••s tibia, imped•chal vsum Their membro, rum, id { que } eo fine, •t videretursanare, cū de sineret nocere. Bel. ib,
Ecclesiam suam d•mostrent si possint, nō in sermonibus &c. no in signis et pr•dig•s fal l•cibus &c. sed in prescripto legis, in Prophaetarum predictis &c. hoc est in omnibus canonicis sanctorum librorū authoritatibus. de vnitat. Eccles, c. 16.
Church suam d•mostrent si possint, non in sermonibus etc. no in signis et pr•dig•s fall l•cibus etc. said in prescripto Legis, in Prophaetarum predictis etc. hoc est in omnibus canonicis sanctorum librorū authoritatibus. de vnitat. Eccles, c. 16.
Ʋterque non tam dedit operam, vt res veras certas { que } describeret, quam ne nihil omnino praeteriret, quod scriptum in schedulis quibuslibet reperiretur. Jb.
Ʋterque non tam dedit Operam, vt Rest veras certas { que } describeret, quam ne nihil Omnino praeteriret, quod Scriptum in schedulis quibuslibet reperiretur. Job
Quod nunc Ecclesia non ea miracula faciat, quae sub Apostolis faciebat, ca causa est, quia tunc oportebat mundam miraculis credere, nunc vero iam credentem, oportet bonis operibus coruscare, de summo bono. l. 1, cap. 27.
Quod nunc Church non ea Miracles Faciat, Quae sub Apostles faciebat, circa causa est, quia tunc Opportune mundam miraculis Believe, nunc vero iam credentem, oportet bonis operibus coruscare, de Summo Bono. l. 1, cap. 27.
Antequam Antichristus appareat, virtutes ab ecclesia et signa cessabunt, vt per hoc sanctorum clareat patientia, et reproborum qui scandalizabuntur leuitas ostentetur, et persequē tíum audacia ferocior efficiatur, ib.
Antequam Antichrist appareat, Virtues ab Church et Signs cessabunt, vt per hoc sanctorum clareat patientia, et reproborum qui scandalizabuntur Leuitas ostentetur, et persequē tíum audacia ferocior efficiatur, ib.
Non dico vt inde (a cultu imaginū) expectent oracula & signa, quae rara sunt, neque curiosis conceduntur, nec expediret imperfectus ea dari, perfectis autem minime necesse est. &c.
Non dico vt inde (a cultu Imaginum) expectent oracula & Signs, Quae rara sunt, neque curiosis conceduntur, nec expediret imperfectus ea dari, perfectis autem minime Necessary est. etc.
Miracula potius nūc dānum nobis offerrent, quā commoda. Puer enim quando ambulare incipit, adiunatur vehiculo, at si homo adultus &c. in Luc. c. 11.
Miracles potius nūc dānum nobis offerrent, quā commoda. Puer enim quando Ambulare incipit, adiunatur vehiculo, At si homo adultus etc. in Luke c. 11.
Promisit Christus vt discipuli daemonia •ijcerent quam promissionem, nullū his diebus effectum sortiri dilucide cernimus, &c nec tamē inanis illa promissio fuit, quam nolùit efficaciam habere perpetuam, sed pro tempore nascentis et adolescentis Ecclesiae. De captiuit. Babilonica adu. Luther. c. 10. par. 4.
Promised Christus vt Disciples Daemonia •ijcerent quam promissionem, nullū his diebus effectum sortiri dilucide cernimus, etc. nec tamē inanis illa Promissio fuit, quam nolùit efficaciam habere perpetuam, sed Pro tempore nascentis et adolescentis Ecclesiae. De captiuit. Babylonian Adieu. Luther. c. 10. par. 4.
Ʋt opera miraculosa tunc necessaria erant ad fidem hominum animis ingenerandam, sic postea bona opera Praedicatorum necessaria sunt ad fidei opera producenda. Prompt. moral. dominic. 2. aduentus.
Ʋt opera Miraculous tunc necessaria Erant ad fidem hominum animis ingenerandam, sic postea Bona opera Praedicatorum necessaria sunt ad fidei opera producenda. Prompt. moral. dominic. 2. Advent.
De verbis domini secundum Matth. serm. 18. See Chrysost. hom. 6. in c. 2.1 ad Cor. And Greg hom. 39. in Euangel. And Bernard. ser. 1. in ascensione Domini. And Raban. in Psal. 9. Maius fuit Paulum paersecutorem conuertere, quam Lazarū de monumento suscitare, ib. Quae miracula tanto maiora •unt, quanto per haec non corpora, sed animae suscitantur. Gregor. supra.
De verbis domini secundum Matthew sermon. 18. See Chrysostom hom. 6. in c. 2.1 and Cor. And Greg hom. 39. in Evangel. And Bernard. ser. 1. in Ascension Domini. And Raban. in Psalm 9. May fuit Paulum paersecutorem conuertere, quam Lazarū de Monument suscitare, ib. Quae Miracles tanto marjoram •unt, quanto per haec non corpora, sed Spirits suscitantur. Gregory. supra.
Nos scimus quod in hac sācta sede, iā annis aliquot multa fuerunt abhominabilia &c Nec mirū est, quod infirmitas a capite in mēbra, a Papis in minores prelatos deriuarit, &c. paralipomē ad Chro. Abatis vsperg.
Nos scimus quod in hac sācta sede, iā Annis aliquot Multa fuerunt abhominabilia etc. Nec mirū est, quod Infirmitas a capite in mēbra, a Pope in minores prelatos deriuarit, etc. paralipomen ad Chro Abatis vsperg.
Plurimis. nunc annis grauiter multis { que } modis p•ccatum esse Romae, et inde a Pontificio culmine malu• hoc at { que } luem ad inferiores omnes ecclesiarum Praesectus defluxisse. Slei dan Commentar. l. 4.
Plurimis. nunc Annis Graviter multis { que } modis p•ccatum esse Rome, et inde a Pontifical culmine malu• hoc At { que } luem ad inferiores omnes ecclesiarum Praesectus defluxisse. Slei dan Commentar. l. 4.
