A warning to come out of Babylon, in a sermon preached by Master Andrew Ramsay, minister at Edinburgh; at the receiving of Mr. Thomas Abernethie, sometime Jesuite, into the societie of the truely reformed Church of Scotland

REVEL. Chap. XVIII. Vers. 4.

And I heard another voice from Heaven, saying, Come out of her, my People, that yee be not par∣takers of her sins, and that yee receive not of her plagues.

AMongst other properties of GOD, where∣by He descri∣beth himselfe to Moses, Ex∣od. 34. He is said to be long suffering: But though he be a patient and long suffering GOD, yet hee is not an Ever-suffering GOD. Long hath the Lord suffered the whoredomes and abominations of that mystick Babylon Rome, but hee is not ever to suffer them, for hee hath begun to poure out the vials of his wrath, in that the fall of Rome is begun, and shee shall continue in fal∣ling more and more, untill the time the Lord hath

totally and finally destroyed her. But it is usuall with GOD, before he execute his judgements upon any ci∣tie, nation, or place, where his own chosen people dwell, to provide first for the safetie and securitie of his owne, before ever hee poure out his fierce wrath and indignation upon his enemies. GOD when hee was to destroy the World,* 1.1 before hee loused the catarects of the Heaven from above, and brake up the fountaines of the waters from beneath, that hee might sweepe away with the besome of an uni∣versall inundation the wicked from the face of the Earth;* 1.2 did remember Noah, and inclosed him in the Arke, prepared for his preservation. Before the LORD rained fire and brimstone from Heaven, hee delivered Lot out of Sodome. The Christians dwelling in Jerusalem, before the last destruction by Vespasian,* 1.3 were advertised by a voice from Heaven to depart from thence, and goe to Tella, Heere∣fore is it; that GOD being to destroy Babilon•• a voice is heard from Heaven, commanding his peo∣ple to Come out of Babilon, least being partakers of her sins, they should receive of her plagu••s.

In this Divine Oracle Wee have a commande∣ment given from Heaven, and reasons for inforce∣ing obedience to this commandement: In the com∣mandement there bee these three observable; First, The authoritie of the commandement, which is Di∣vine, to wit, A voice from Heaven. Next, the per∣sons to whom this commandement is given, to wit, GODS owne people. Third, the commandement it selfe, that they come out of Babell: The reasons

follow, least being partakers of her sins, they receive of her plagues. By the authoritie of this comman∣dement (being Divine,* 1.4 and a voice from Heaven) Wee learne what to answere our adversaries, when they ask us what warrand and authoritie our Refor∣mers had to depart, and make secession from the church of Rome: They had (say wee) a double authoritie; one extraordinare, being furnished with an extraordinarie measure of grace, in an extraor∣dinarie time, for the extraordinarie work of refor∣mation. They had also an ordinarie authoritie, and that threefold;* 1.5 being Presbyters of the church of Rome; next, persecuted by them: and thirdly, war∣ned by this Divine Oracle, to come out of Babell.

If it bee objected that Christ Jesus did not make a separation from the corrupt Jewish kirk. I an∣swere, That the outward service in the Jewish kirk then was free of Idolatrie, and might bee haunted therefore with a safe conscience: But the service of the Romane kirk became so idolatrous, that they were necessitate to forsake her,* 1.6 and come out of Babilon. Therefore by the same Oracle (whereby they were warned to come out of Babell, because of her whoredomes and idolatries) wee cease not dayly to warne Gods children to come out of Ba∣bell, least being partakers of her sins, they receive al∣so of her plagues.

The persons to whom this commandement is given,* 1.7 are Gods people; Come out my people (saith the voice from Heaven) &c. They are Gods peo∣ple by free grace, singled out of the corrupt masse of Adam, predestinate through Christ unto life

everlasting; against whom the powers of Hell can never prevaile: The infallible consequent heereof is, that they cannot totally nor finally fall away from grace▪ for the love of God the Father which conti∣nueth to the end,* 1.8 and is unchangeable, pleadeth for this perseverance:* 1.9 the efficacious intercession of Christ doeth the same;* 1.10 as likewise the sealing of the ho∣ly Spirit, untill the day of their full and finall re∣demption: the chaine of salvation proveth the same,* 1.11 seing it is impossible (as Christ saith) that the elect shall perish;* 1.12 and that the calling of GOD is with∣out repentance:* 1.13 and justification hath an individus all conjunction with glorification: Adde to this, that Faith perisheth not,* 1.14 as sayeth Peter, and hope maketh us to rejoice of life everlasting, as a thing most certaine, Rom. 5. 2. and charitie faileth not, and the Godly sin not,* 1.15 that is, not totally nor fi∣nally, for the seede abideth in them:* 1.16 This seede is the habite of true grace,* 1.17 or our habituall reno∣vation, which importeth a saving and abiding uni∣on with God. It rests then, that Gods people are so his owne, that none is able to plucke them out of his hands; for the love of God to them is not a generall, but a speciall love, and because of this speciall love, this warning is given to come out of Babylon. It is a mark of Gods speciall fa∣vour, to call effectually from darknesse to light, from dead idoles, to the worshipping of the li∣ving GOD. Of this speciall love GOD called Abra∣ham out of Vr of the Caldees.* 1.18 There were many widows in the dayes of Eliah,* 1.19 yet he was sent to none, but to the widow of Sarepta: Many leper••

there were in the dayes of Elizeus, but he was sent to none but to Naaman the Syrian:* 1.20 There were many covetous customers in the dayes of Christ, whereof none was called to be an Apostle of Christ,* 1.21 but Matthew the Publican: Many persecutors, but none called as Saul,* 1.22 to be a Paul, to carrie the name of Christ to the Gentiles; and this of Gods spe∣ciall love towards them. Therefore it is a marke of GODS speciall favour to be called out of Ba∣bell, that they bee not partakers of her sins, and re∣ceive of her plagues.

This Babylon out of which they are command∣ed to come,* 1.23 is not that royall citie, situat upon Euphrates, wherein the Kings of Caldea did reside, but is Rome, that mystick Babilon, as evident by Antiquitie and Scripture. As for Antiquitie, I might name many, but I will content me with Hie∣rome, who in the preface of his exposition of Didymus de Spiritu sancto, hath these words, Cùm in Babylon ver∣sarer, purpuratae meretricis colonus, & jure Quiritum viverem, placuit garrire allquid de Spiritu sancto; that is, when I was in Babylon, being a servant and a tenant of the scarlet whoore, &c. And more clear∣ly to Marcella, in the name of Paula and Eusto∣chium, hee inviteth her to come out of Rome, being that Apocalyptick Babylon; whereby it is clear what Hierome did esteeme of Rome: And in the preceeding chapter, the whore is said to sit cloath∣ed in purple, dyeed with the bloud of the Saints, with a golden cup, full of fornications in her hand, having in her fore-head A mysterie Babilon. Rome therefore is that mystick Babylon, the citie situat

upon seven hilles, which did reigne over all the kingdomes of the Earth at that time: And it is observable, that the Popes ordinarie vesture is Scar∣let, and in the frontispice of his Mitre (as Joseph Scaliger witnesseth in his notes on the New Testament) is written Mysterie: which he learned by the report of Lord Montmorency, who was certified thereof in his being at Rome. Moreover the same Scali∣ger sayeth there, that the Masse in all languages hath the name of Mysterie, which (I doubt not) is by Divine providence, for it is full of mysteries in all the parts, gestures, actions, and rites thereof, in so far, that for their exposition, they require a voluminous treatise, as Durandus Rationale, and idle pennes of others imployed upon that superstitious subject doe testifie: Yea, there is no part of their white garments, that wanteth its mysterie, where∣fore the better reformed churches have rejected them, for their forged operation, and popish my∣sticall signification; The scarlet, the golden cup, the mysterie, the imperiall citie, situat on seven hilles, do evidence, what that mystick Babilon Rome is, and the pope who resides there.

In this book of Divine Revelation, Rome is brand∣ed with three titles and names, of Egypt, Sodome, and Babilon. It is called Egypt in the XI. Chapter, because it oppresseth the people of God,* 1.24 and mak∣eth them worke in brick and clay of corrupt do∣ctrines, and humane inventions. It is there also cal∣led Sodome, because of idlenesse, and fulnesse of bread, and that filthie and unaturall lust, not to be named, which made GOD to raine fire and brimstone there∣upon;

for many idle bellies be there, dumb dogs that preach not; prodigalitie and luxurie do reigne amongst them; and these unnaturall lustes where∣with the Sodomites were infamous, so abounds in Rome, that Petrus Damianus leaving Rome, and be∣taking him to the wildernesse, in detestation of this Sodomiticall villanie, published a book, intituled by him Gomorraeus, which he did dedicat to Leo the ninth. Cardinal Baronius in his Annales clearly con∣fesseth the same. And the Archbishop de la Casa, was not ashamed to present to the view of the world a treatise,* 1.25 in the commendation of filthie So∣domie, which was printed, and reprinted at Venice: O Coelum! ad haec non sadas? O terra! non dehiscis? O Heavens! doe yee not blush? O Earth! doest thou not open thy mouth, and swallow such vile and grievous sinners? But, O LORD, great is thy patience, which the impenitent abusing, do treasure up to themselves wrath against the day of wrath.

Thirdly, Rome is called Babilon, which signifieth confusion (for the confusion of tongues at the buil∣ding of Babell) because in Rome, mystick Babilon, there is a confusion of secular and ecclesiasti••k go∣vernement distinguished and divided by GOD him∣selfe, in the persons of Moses and Aaron, and from thence (as is evident) in the reigne of Jeho∣saphat,* 1.26 except in extraordinarie cases, untill the dayes of the Macabees, whose successours confoun∣ding church and policie as a thing ordinare, did loose both church and policie: And unto Peter the keyes of the kingdome of Heaven was committed, and not keyes of the kingdome of the earth. And

the Canons of the Apostles, so called, interdict ecclesiastick persons from medling with civile af∣faires. The prime and purer Antiquitie not onely condemneth the same, but in the last and corrupt dayes Bernard. ad Eugenium enveyeth against all se∣cular governement in the persons of Churchmen:* 1.27 But Babilon hath confounded these, giving in both the plenitude of power to the Pope, and from him as the source and spring all power to streame forth, and bee derived at his pleasure, in spirituall and temporall governement. This is a great confusion, but there is a greater and worse, in mixing and con∣founding trueth with errour in the worship of GOD, for they have joyned with the word GOD, their tra∣ditions, with the two Sacraments of GOD, their five bastard sacraments, with the bloody sacrifice of CHRIST, their unbloodie sacrifice of the Messe; with the merit of Christ, the merit of man, with the adoration of the Creator the adoration of the creature; with the blood of Christ, the blood of Martyrs: And this way have built up their Babell of confusion: And because of this double confusion, if they repent not, double confusion in GODS just judgement is prepared for them. There∣fore, that we may eschew this confusion, and GODS fierce vengance, let us come out of Babell.

To come out of Babylon is not only to come out with the feet of our body,* 1.28 but three wayes we must come out of Babylon: In minde, affection, and action: In minde and judgement, disproving and condemning their errours; in heart and af∣fection hating them; in action, in deed and body

forsakeing them, and that with resolution never to returne. And he who in these three forsaketh Babel, may bee said truely to come out of Babel: But this coming out of Babel presupposeth a resi∣ding and dwelling in Babel; Whereby we may an∣swere to these who aske us, where our Kirk was before the dayes of Luther; I aske likewise, where they who came out of Babel was,* 1.29 before their coming out of Babel; It must bee said that they were in Babel. So our Church before the reforma∣tion (which was three hundred yeares before Lu∣ther) was in mystick Babylon the Romane church: But though it was in it, it was not of it; for if it had beene of it (as John sayeth) it had not went from out of it: It was in it, and with it as a masse of metall consolidat of gold, silver, and tinne, wherein though the gold and silver be mixed with the tinne, they are no part of the tinne, and by the melting of the skilfull founder, are separate and distinguished one from another. So were the good and the bad mixed together in the Romane church, till GOD by the Reformers, as so many skilfull founders, did separate and divide his own Elect from the reprobate. If it bee further de∣manded, who these were of our profession, that did remaine in the Romane church: I answer, they were of three sorts,* 1.30 Publick opponents to the Romish errours; Private opponents, and a third who were neither publick nor private opponents: Publick oppo∣nents I might name many, but I will content mee with some most remarkable: When the Gregorean Liturgie was obtruded to the Christian Kirk in these

Westerne parts, these of Millan did oppose the same; being better pleased with the Liturgie of Ambrose: these of Spaine did the same;* 1.31 lyking better the Mosarabick, and that of Isidorus, then the Ro∣mane Liturgie: The religious Votaries of Bangor re∣sisted the Romane liturgie till blood and death.

What opposition was made against single life of Church-men in Germanie, England, and many other places, it is notore to all that are not strangers in historie. When images were received in the Kirk, with a relative worship, about the seven hundred year of GOD, the German•• and French bishops did resist the same; and a Councel was holden by Charles the great,* 1.32 in Germanie, at Franksurd, where images with their worship were condemned, and the books yet extant, called Libri Caroli magni, do evidence the same. A little after this there arose some disputes, about the manner of Christs pre∣sence in the Sacrament, when the seeds of Transub∣stantiation were in sowing, Bertram stirred up by GOD, did oppose the same: The like did Scotus, Erigena, Rabanus, and after these Beringarius, till Pope Innocentius the third, with his prevailing fa∣ction, in the 1215. year of GOD did determine, that monstrous errour of Transubstantiation. A litle be∣fore this time,* 1.33 Hildebrand bishop of Rome, was not only content to liberat himself from the investure of the Emperours, but also did subject the Imperi∣all crown to this Priestly mitre, and thereby put the Christian world in a combustion, which he effectu∣at not without great opposition even of the Clear∣gie; for the Cleargie of Germanie did resist, and

many Divines did account him to be the Antichri••••: And in this his more then sacrilegious jurisdiction, usurped over the Kirk of Christ in councels, not on∣ly the Cardinall of Arles, Sorbonists of Parise, but the generall councel holden at Constans, did oppose and condemne. And in late dayes Valla, Erasmu••, Be∣atus Renanus, with many others, though they lived in the societie of the Romane Kirk, did condemne many errours and abuses therein. Besides these publick Oppo∣nents, there were many thousand private Opponents, who were as these seven thousand in the Church of Israel, who bowed not their knees to Baal, but if not openly, yet secret∣ly did oppose the same; as Nicodemus lived amongst the Pharisees, and Joseph of Arimathea amongst the Counsellours who condemned Christ: and these who had not defiled themselves, but followed the Lamb, men∣tioned, Revel. 14. 4. There were thirdly many, whose eyes GOD did illighten in the article of death, who not finding any comfort in the intercession of Saints, and doctrine of merits; and therefore leaving these impure cisternes, had their recourse to the li∣ving fountaines of waters, which did spring out of the intercession and merits of Christ, to the eternall refreshment of their souls.* 1.34 If it bee replyed, how the Romane Kirk being (as we call) an adulterous Church could beget Children to GOD, as also being a false and corrupt Church, how shee could bring furth Orthodoxe and true professors. I answer, An a∣dulterous woman may bring surth Children to her Hus∣band and to her Paramours, as is evident. Hos. chap. 2. vers. 2. Pleade with thy mother (saith the LORD) That shee put away her whoordomes from betwixt her

breasts, &c. Here sons of GOD, and yet their mo∣ther is an adulteresse: Sons of GOD they are, be∣cause they plead for GOD against their mother for her adulteries. So an adulterous Kirk may beget children to GOD, as also a false and corrupt church may beget true professors. As the Jewish Church in the dayes of Christ, for the leaven of the Scribes and Pharisies did infect the same,* 1.35 and Christ com∣mandeth his Disciples to beware of that leaven, and yet to obey the Scribes and Pharisees, as they sate in the chai••e of Moses. By their leaven Pharisees did poyson the soules of many to their destruction, and sitting in the chaire of Moses, teaching the Law of Moses, and not their owne inventions, did beget children to GOD. After this manner the voice of Christ, and the voice of the Antichrist sounding in the church of Rome, thereby children was begotten to Christ▪ and the Anti∣christ. Thevoice of Christ was heard in holy Scriptures written for our consolation, the voice of the Anti∣christ is heard in his traditions: The voice of Christ is heard in the administration of Baptisme and the Lords Supper, the voice of the Antichrist in the administrati∣on of his five bastard sacraments: The voice of Christ is heard in the saving doctrine of his merite and righ∣teousnesse, the voice of the Antichrist is heard in the doctrine of the merite and righteousnesse of man: The voice of Christ is heard in the blood of Christ, that speaketh better things then the blood of Abel, the voice of the Anti∣christ in the forged satisfactorie blood of Martyres. If it be demanded, how in the Romane church the voice of Christ was known and distinguished from the voice of the Antichrist; I answere, That Gods children

have a discretive judgement given unto them, where∣by they know the voice of Christ from the voice of the Antichrist.* 1.36 My sheep hear my voice (sayeth Je∣sus Christ) and they follow me. And this should not seeme strange, for if the lambe amongst the bleeting of ten thousand sheep can discerne the voice of her mother, much more the lambs of Christ Jesus can discerne the voice of their Father and Sheepheard Christ Jesus. And since GOD hath given by a natu∣rall instinct unto the beasts, by smell and taste to discerne what hearhes are wholesome and conveni∣ent for their food, and what noysome; shall wee not think, that GOD much more will enable (by his grace and Spirit) his owne children, bought with no lesse price then the blood of his Son, to discerne what is hurtfull, what conduceable for their salvation. Nei∣ther will it follow by any necessare inference, that the Romane kirk is a true Kirk, because by it children are begotten to God, seeing this falleth out not proper∣ly, but accidentally, for Papacie tendeth not to beget children to Christ, but to Antichrist. Therefore o∣bey this voice from Heaven, and come out of Babylon.

The reasons to move us to come out of Babylon here mentioned,* 1.37 are two, her sinnes, and her plagues for her sins. Sins and plagues are copulative, Who so sinneth shall bee plagued; Therefore if we partake of her sins, we shall partake of her plagues. If it be ask∣ed what be these her sins, I answere, what sins do not reigne in her? But passing the generall, I will men∣tion five sins in speciall, for the which Babylon shall bee plagued and destroyed, viz. Pride, Crueltie, De∣ceit, Idolatrie, Heresie. Such is her pride, that although

there be besides her the Kirkes of Grece, Syria, Africa, and Ethiopia, which disclaime her power as Antichri∣stian, yet shee arrogantly usurpeth the title of the Ca∣tholick church, as proper and due only to her, when in effect shee is neither the Catholick Kirk, nor a sound member of the same. Pride also in a high degree possesseth all her Cleargie: The meanest Priest is stiled as a Knight, and the meanest Nunne as a Ladie of Honour: Bishops and Archbishops are as Lords and Princes, and Cardinals above Princes, and the Man of sin the Pope their head exalteth himselfe not only above Kings and Emperours,* 1.38 but also above God him∣selfe. John the 2. King of England by the Popes tyrannie was forced to do homage upon his knees to Pandulf his Legat, and to resigne his crown. Hen∣rie the second was whipped for putting to death Tho∣mas Becket a Traitour: So also the Earle of Tulloes,* 1.39 a Prince in eminent place, was whipped for the death of a priest: And the French King Henrie the fourth, was whipped by a Deputie Cardinal Perron,* 1.40 before he was accepted in favour with the Pope: The Empe∣rour Henrie the fourth was caused to stand barefoot∣ed in the cold winter three dayes, and three nights, at the gate of Hildebrand, before hee gote accesse. Fre∣derick Barbarosso was forced to lay down his neck, upon the staires of the Kirk of Saint Marke in Venice to be trode upon by that proud Man of sin; and his son after the Pope had crowned him, was un∣crowned, the Pope kicking off his crown with his foot, signifying thereby that it was in his power to King and unking, to crown and uncrown at his plea∣sure. The book called the Book of 〈◊〉〈◊〉 onies teacheth

us, what are the base and servile dueties to be per∣formed by Kings and Emperors to the Pope, that they should inact the part of footgroomes, in leading his bridle, of supporters, in holding his stirrop, and moun∣ting him upon his horse; of pyoners in bearing him upon their shoulders; and pages in holding wa∣ter to his hands. Neither doth he exalt himself a∣bove Kings and Emperours only, but above the An∣gels, commanding them to transport soules out of Purgatory. Yea his pride is more then Luciferian and Divellish; for the Divell when he made an of∣fer of all the Kingdomes of the World to Christ, he acknowledged that hee had received them of GOD to give to whom he pleased, and in so doing would seeme to submit himself to GOD: But the Pope ex∣tolleth himself above GOD, for he dispenseth with the Lawes of GOD; and to dispense with Lawes is a note and marke of Superioritie, for no inferiour may dispense with the Lawes of a superiour, but a supe∣riour may dispense with the lawes of an inferiour. This way dispensing with the lawes of God, hee doeth lift himselfe up above God: Yea more then this, hee is daring to repeale the lawes of God, to∣lerating, and allowing incestuous marriage, con∣demned in the Word of GOD, as also lying per∣juries, and equivocations, murthering, and killing of Princes, &c.

Joine unto this pride their crueltie; for the Kirk of God may say,* 1.41 that from my youth they have persecute mee, and the plowers have plowed on my backe, and drawne long furrowes. Whatsoever the Kirk of God suffered by the Jewes and Herod, by the ten persecuting

Pagan Emperours, by hereticall Emperours and Hereticks, by Julian the Apostate, by the Donatists, Circumcellians and other Shismaticks•• by Istigerdes and Gornoades Kings of Persia, for the overthrow of their Pyr••um;* 1.42 by the Gothes, and Vandals in Africa; by the Saracens after the dayes of Heraclius, by Turks and others: whatsoever (I say) the Church hath suffered by these former Persecutors, being parale∣led with these her sufferings in the last dayes, shall be found not to equiponderat in crueltie the Popish and antichristian persecution. Hovv many hundreth thousands of the Valdenses have beene murthered by them? Hovv many Hussites and Taborites in Bohemia have suffered for the name of Christ? Hovv many thousands in France, Germanie, Italy, Pole, Hungary,* 1.43 England, Scotland, and low Countreyes, since the re∣formation (begun by Luther and Zuinglius) have beene massacred and mutthered by them? What ri∣ver have they not dyed with the blood of the saints? What fornace have they not made to smoake vvith their bones? vvhat tovvn and citie have they not made a shambles to boutcher their bodies? If the blood of one Abel cryed to heaven for a vengeance, shall not the blood of so many millions whom they have martyred for the name of Iesus cry more shrill and loude in the eares of GOD for his just vengeance u∣pon this mystick Babylon. Therefore come out of Babel, lest being partakers of her sins yee receive of her plagues.

Adde to these former the third sin of mystick Babylon;* 1.44 which is deceit, wherein they are so expert, that they exceed all others mentioned in any histo∣rie. The Scribes and Pharisies never did compasse

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sea and land, to gain proselyts more craftily then they do: for these fishers have baits to catch all sorts of fish; these hunters have nets to insnare simple souls. They delude the ignorant with lying miracles, the blinde Zelotes with superstitious rites and ceremonies: they spoile others with Philosophie, or Sophistrie rather: others with pretended antiquitie; and that they may gaine what they intend, O what guile and deceit have they used, in falsifying the writs of the Aunci∣ents; by adding, changing, deleting, as their Trent Indices Expurgatorii do make knowne to the world? And such is their policie and craft, that they have found out wayes, to make themselves masters of moyens, lives, secrets, and consciences of men.

What bee their emunctorie and chetting arts, to gain moyens and riches to themselves,* 1.45 it is notore by their pardons, purgatorie, messes, merits, indulgen∣ces. At what rate doe men buy Heaven, upon the opinion of the merite of good works? What will any spare to lay out for remission of his sins? And what charges will any refuse to give who is demented with their superstition, to relieve his own soul, and the souls of his fathers, friends and familiars, from the parching flammes of their supposed purgatorie?

By these cousenages they have enriched them∣selves wonderfully.* 1.46 As they this way catch the moy∣ens of men, they have brought the lives or men within the compasse of their power: for such is their opinion of their Tarpeian God, the Pope whom they worship, that they esteeme it proper to him to canonize, and make saincts whom he pleaseth, where∣by they are emboldned to adventure upon the kil∣ling

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of Princes; and other such flagitious facts, the promises being made to them of life everlasting, by the Pope; or in his name by their superiours. It is therefore most probable, that the monstrous parri∣cides, committed against the royall and sacred persons of Henrie the 3. and 4. Kings of France, were hatch∣ed by the Pope, and some other at his command: For Thu••nus recordeth,* 1.47 that Pope Sixtus the fifth was so rejoiced at the murther of Henrie the third, that he gave thanks to God in full consistorie, for that treacherous and bloudie fact, and was so ex∣cessive in extolling it, that hee was not affrayed to compare the same to the mysterie of the incarna∣tion of Christ; and was about to have canonized the Actor of that bloudie treason, if hee had not beene disswaded for weightie respects. Such was that Poulder-plot, transcending in crueltie all other in former ages, conceived in the Consistorie of Rome, extinguished at the houre of the birth, by the mercie of God, and wisdome of that Prince of bles∣sed memorie. Bee wise therefore, O Kings, and be not inebriat with the cup of the fornications of that whoor.

Neither bear they rule over the lives of men, but also over their soules,* 1.48 after this life impri∣soning them in Purgatorie, and inlarging them when they will; and in this life the deepest thought, and most inward secret of their soul must be reveal∣ed unto them; that if they be sinfull, or inclining to sin, they upon their Confession may receive par∣don; and except all even their most hid sins be con∣fessed to the priest, and pardoned by him, they can have no mercie from God, nor hope of salvation.

By this fond perswasion, as if they dwelt in the breasts of all men and women, they are made pri∣vie to their thoughts and actions, and nothing is hid from them what hath beene done, thought or spo∣ken.* 1.49 By this their fraud also and craft, they domi∣nier, and beare rule over the consciences of men, ascribing to themselves a power of making lawes, to binde and louse the conscience at their arbitri∣ment. And least their deceit should bee knowne, they have musted up the Word of God in an un∣knowne tongue, and leade their blinded disciples whether they will. And this is their craft and po∣licie, whereby they reigne over the lives, moyens, secrets, and consciences of men. But God who catch∣eth the craftie in their craftinesse, and delivereth the upright and sincere, will catch with the nets of his justice these deceitfull workers of iniquitie in Ba∣bylon Therefore come out of Babylon, least being par∣takers of her sins, yee partake of her plagues.

These former three vices, Pride, Crueltie and Craft, have ever been esteemed to be badges and marks of a false and corrupt religion. The Pharisees for crueltie are called by Christ murtherers, for craft serpents; for pride, to walk in long robes, to covet the first salutations in markets, and first seat at tables. Of these three pride is not the least and demon∣strative of a false worship, because that where it is, God is robbed of his glory.* 1.50 Eusebius speaking of Samosatenus an heretick, mentioneth his pride and arrogancie. Augustine the Monk sent from Rome, to induce England to the obedience of the Romane church, not daining himself to rise, being saluted,

For his pride was esteemed of the beholders not to be sent of God.* 1.51 Optatus Milevitan••••s, a learned and godly Bishop, brandeth with pride Donatus that archschismatick, that he was not so much called Do∣nat bishop of Carthage, as (out of pride) Donat of Carthage, that is (stylo novo) lord of Carthage. With this leaven of pride the doctrine of the Ro∣mane church is heeven up, by their merit of condig∣nitie, works of supererogation, possibilitie of ful∣filling the Law, with perfection of Faith, and hope in this life. Notwithstanding these three former, are only outward characters, bewraying a counterfeit religion; but idolatrie and heresie are deadly diseases, destroying the soul, and life of Gods true worship•• with both these the Romish kirk is deeply infected.

Her idolatrie is visible to all whose eyes are not blinded:* 1.52 For idolatrie is an idole-worship, or a false worship: and worship is made up of three, of the estimation of the minde, subjection of the will, and reverend gesture of the body: When these are ei∣ther given to a false God,* 1.53 or to the true God, and an idole, or when the true God is not worshipped truely, according to the prescript of his Word; the worshippers are guiltie of idolatrie: with all these sorts of idolatrie the church of Rome is stained.* 1.54 But I in a more popular manner will discover her whooredomes and idolatries, both in respect of the Creator, and of the creature: As to God the Crea∣tor of all, they show themselves vile idolaters,* 1.55 re∣presenting GOD the Father in the similitude of an old man, GOD the Son in the similitude of a lamb, GOD the holy Ghost, in the similitude of a dove; And

in so doeing they are no better, but rather worse than the idolatrous Gentiles, who (as the Apostle sayeth) did transforme the glory of the incorruptible GOD, into the similitude of corruptible things, as of beasts, foules, and creeping things; wherefore the Lord gave them up to unnaturall lusts; and finally, to a reprobate minde: And it is just with GOD so to do with the Romane church, being guiltie of the like idolatrie.* 1.56 As to the creature, they are in many re∣spects idolatrous: for they worship the images of the Trinitie,* 1.57 and crosse with a Divine worship: and although some would excuse it, to be a Divire ac∣cidentall, analogick, or r••ductive worship, yet their prime schoolemen (who are canonized as Saints, and followed by many) attribute to them a divine proper worship. And so it appeareth to be by their pray∣ers, directed unto the Crosse for grace and par••on, in these words, O crux, ave spes unica, auge piis ju∣sti••iam, r••isque da veniam; that is, Haile Crosse, our only hope give to the godly r••ghteousnesse, and to the guiltie pardon. What greater worship would they give to God then this? Do they not also honour with divine worship the blessed Virgine? The He∣retiques called Collyridiari did offer cakes unto her,* 1.58 and so do the Romanists this day. Hath not Bona∣ventura transformed the Psalterie of David, to the honour of the Virgine Marie,* 1.59 changing GOD in goddesse, and Lord in Lady: And where it is said by David, Praise the Lord by him it is, praise the Ladie, and for trust in the LORD, trust in the Ladie: And in his 35. Psalme are these words, Incline the countenance of GOD upon us, and compell him to

have mercie upon us. Sutable unto this is the Crown composed by him, where this is one of his orati∣ons that is prescribed to be said; O Empresse, and our most kinde Ladie, by the authoritie of a mother, command thy most beloved Son, our Lord Jesus Christ, that hee would vou••hafe to list up our mindes, from the love of all earthly things, unto heavenly desires. O blasphemous speaches! But whose speaches are these? Are they not the speaches of their doctor exalted by them, to the Seraphick order of angels, a place not fit for an idolater? In adoring the Pope their head they are no lesse transcendent idolaters, in acknowledging his power, not only to dispense with the law of God, but also to repeale the same; as likewise, in ascribing the finall and last resoluti∣on of their faith to his determination. What bee their idolatrous absolute subjection to the Pope, who so like to know,* 1.60 may read it in Bellarmine his fourth book, de Pont. Rom. 2. chap. where he aver∣reth impudently, That the Pope ought to bee heard with obedience, whether hee erre or erre not. And not only impudently, but blasphemously hee affirmeth in the fifth chapter of the same book towards the end, that if the Pope did erre, commanding vice, for∣bidding vertue, the Church should be bound to believe vice to bee good, and vertue to bee evill, except shee would sinne against conscience. Likewise in offe∣ring incense to the Saincts in generall, sweareing by them, praying, and vowing to them, (which are partes of Divine worshippe) Doe they not commit vile idolatrie? And in worshipping of ima∣ges (forbidden so clearlie and frequently in Gods

word) whether it be with relative, terminative, or conterminative worship, in all these they prove i∣dolaters. Further, their Idolatrie doth manifest it self in worshipping Saint Christopher, the three ima∣ginarie Kings at Culen, and others who never had life, breath nor being, as their Saint Longinus, whom ignorance hath canonized, transforming the speare that pierced Christs side, called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into Longin••••s a religious Latine Saint. What credit is there to be given to their forged reliquies, let any man judge, when the heads and bodies of Saints, parcels of the crosse, nailes, and speares that pierced Christ, have exceeded, and daylie do exceed their just number and quantitie. Neither are they inferiour in idolatrie to the prophane Gen∣tiles, who were aliens from the common-wealth of Is∣rael, without GOD, without hope: for as they had tutelarie Gods for the protection of nations, cities, places, and Gods for averting of evils, and curing of diseases, as also for conferring all manner of be∣nefites: So also in the Romane church they have their tutelarie saints for nations, cities, places; for curing of diverse diseases, and conferring of benefites. Fi∣nally as the Samaritans did worship that which they knew not, and the Athenians, did erect an altar to the unknowne GOD; so also in the sacrament of the Lords body they worship and know not what they worship, whether bread or the body of the LORD, for seeing the change of the body of Christ dependeth upon the Priests intention (as they affirme) and they being uncertaine of his intention, do worship and know not what they

worship, whether bread or the body of Christ. To conclude, one of their cheif schoolemen Vazquez confesseth,* 1.61 that they have no Scripture for the wor∣shipping of images, and is further bold to say, that they may worship lawfully upon ignorance, the divel, lurking under the crucifixe. Therefore that we be not partakers of her spirituall whoordomes, and ido∣latries, and thereby receive of her plagues, let us come out of Babylon?

As to the fift and last sin moving God to powre out the vials of his wrath upon Rome, is her corrupt doctrines and heresies: for shee is loaden not with one heresie only but heaps of heresies. For clearing of this, heresie is to be considered materially and for∣mally: A materiall heresie is an erronious doctrine•• opposing, and everting the saving grounds of religi∣on. A formall heresie, when a doctine everting the sa∣ving grounds of Truth, is maintained with obstinacie. Materiall errours was received into the Church of Co∣rinth, when the doctrine of the resurrection of the dead was called in question: The like befell the churches of Galatia when circumcision and the works of the law was thought necessare supplements to Faith to make up our justification before. GOD: Yet because these foresaid errours was not defended with obstinacie, the maintainers were not formally hereticks. But in the Romane church doctrines everting Ground trueths are defended with obstinacie, and the opponents persecuted with fire and sword; wherefore shee is justlie charged with heresies,* 1.62 and that both against faith, and the dueties commanded in the law; as followeth. It is an hereticall doctrine maintained

in the church of Rome with obstinacie, that the Scri∣pture is unsufficient for salvation, and is but a par∣tiall rule of our Faith, seeing according to the Divine Apostle Paul, It is able to make us wise to salvation, and perfect to every good work.* 1.63 It is more hereticall then this to affirme, that their church tra∣ditions (which are uncertain) shall equall the writ∣ten Word of God, given by divine inspiration.* 1.64 There is a third hereticall doctrine, that surpasseth the two former; that the last resolution of our faith shall not be grounded upon Gods Word, but upon the church,* 1.65 that is (according to their glosse) upon the Pope, who only (as they misbelieve) is priviledged from all errour. It is an hereticall doctrine, which teach∣eth Christ to be offered up 〈◊〉〈◊〉 in an unbloudie sacrifice, for the expiation of sin, under the bare speces of bread and wine: being repugnant to the eternitie of Christs Priesthood,* 1.66 who liveth for ever, repugnant to the perfection of his sacrifice, by re∣iteration;* 1.67 repugnant to his Majestie, who hath en∣tered into the heavenly tabernacle in glory,* 1.68 and is not any more Priest on earth: repugnant finally to his merit, which being in it self infinit,* 1.69 is redacted to a finite worth and measure, at the pleasure of every Messemunging-priest: It is an hereticall and arrogant doctrine, which teacheth man by the me∣rit of condignitie to deserve life everlasting, seing when we have done all we can, we are unprofitable ser∣vants,* 1.70 and when we have suffered what is possible to us,* 1.71 these momentanie asslictions are not worthie of that infinit weight of glory, layed 〈◊〉〈◊〉 for us in Hea∣ven: And seing the righteousnesse of the most just,* 1.72 as

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David, Esay, and others, can not stand before God, it is an hereticall doctrine, and preiudiciall to salva∣tion, to place our justification before God in our owne maimed inherent righteousnesse. It is a Divine trueth,* 1.73 that there is no name under Heaven to be saved, but by the name of Christ. Contrare to this is that heretick doctrine of the Romane church, that the merits, intercession, and bloud of Saints and Mar∣tyres, are mixed, as satisfactorie for our redempti∣on, with the bloud, merit, and intercession of Christ. The Scripture telleth us, that man in his creation was made according to the image of God, perfect in holinesse and righteousnesse:* 1.74 The doctrine of the Ro∣mane church jumpeth with the heresie of Florinus, which holdeth, that God made the inferiour and sensuall part of mans soule, with a propension and inclination to sin. In the doctrine of Free-will, be∣sides the fond opinion they have in advancing immo∣deratly the libertie of the same, they have fallen upon sundrie hereticall positions, in extolling the power thereof:* 1.75 for seeing man (as saith the Apostle) hath no aptitude in himself, so much as to thinke a good thought;* 1.76 and worse then that, We are dead in sinnes and trespasses by nature; and if worse can be yet, our hearts are said to be meer stones:* 1.77 Is it not then an heretical assertion, that there is in us any active power to do good▪ being in such a miserable condition? Moreover, such being our corruption, that all the imaginations of our heart are altogether set upon evill,* 1.78 and that without the holy Spirit, we cannot say so much as the Lord Jesus.* 1.79 Is it not an heretick doctrine, which teacheth, that man unregenerat, and voide of

the sanctifying Spirit, may inact, and produce a good morale work, wherein there is no sin? Further to averre, not God, but the will to determine it selfe to the accepting of grace, in the article of conver∣sion, is hereticall; in so far as it is contradictorie to the sayings of the Apostle; Who hath separate thee,* 1.80 what hast thou, that thou hast not received. A likewise, It is not the runner,* 1.81 nor the witter, but God that show∣eth mercie. Lastly, the Romanists prove hereticall, in the cooperation of mans will with grace, giving un∣to it not only a proper working by it selt, but also the first place, setting God beside the coushen in the second roome; which hath a flat opposition to the Apostles words,* 1.82 I dare not (faith he) speak of any thing which Christ hath not worught by mee, to make the Gentiles obedient in word and deed: As also, that every good gift, and perfect donation is from above, and cometh down from the Father of lights.* 1.83 I may joine to the ro••mer heresies, these of the Semip••lagians of Massilia, touching conditionall predeltination, and free will, mentioned by Prosper and Hilarius to Augustine, which are now refined by the Jesuits, and goe most curient in the Romane church, as best coine to be layed up in the treasurie of mans merits and rightreousnesse. The meanest of these foresaids he∣resies against faith, are of greater moment then the old heresies of the Quartodecimani &c. recorded by 〈◊〉〈◊〉 Epiphanius,* 1.84 and Augustine. Neither have these pes••••erous weeds of heresies spread their roots to the suppression of Faith, but also to the destru∣ction of the law. Teach they not that divine wor∣ship is to bee given to creatures, against the first

Commandment; images to bee worshipped, against the second; and dispensation with perjuries, against the third? Saints dayes are among them in greater estimation then the Lords day, contrare to the fourth commandement: they liberate children from obedience to parents: and Subjects from the oath of Alleadgance to their native Princes, against the fift: They yoak Christian Princes in bloodie wars, and persecute the Saints of GOD to death, contrare to the sixt: They allow incestuous marriages, and tolerat stewes, prohibite in the seventh: they trans∣ferre Kingdomes and Empires at their arbitrement, being a great injustice contrare to the eight: they tolerat lies, equivocations, and mentall reservati∣ons, prohibite in the ninth: and lastly they deny concupisence to be formally sin after baptisme, as if in any article of time it might be said of man, that he is without all sin. Since then this Romish Ba∣bylon is so fraughted with heresies, let us all obey the voice of God from heaven, and come out of her, least being partakers of her sins, we receive of her plagues.

If it be demanded, when, and how these errours came in,* 1.85 and what was the cause that being so grosse and palpable, they get such acceptance of the learned. I answere, that many errours and a∣abuses have creept in into the Romane church even of late, since the reformation began by the Valdenses; As that superstitious festivitie of the forged tran∣substantiat bread into the body of Christ, jubilees, depriving the laicks of the cup, erecting of ima∣ges in resemblance of the blessed Trinitie, schoole▪

divinitie, more Aristotelian; then Scriptur••li, di∣verse orders of begging Monks, Jesuites; and o∣thers; bowing at the name of Jesus; and now lastly Pelagianisme doth prevaile so far, in the do∣ctrine of election, conversion, and freewill, that GODS grace is made a subservient cause to nature: and the immaculate and pure conception of the blessed Virgine, without originall sin, against reason and Scripture, is now almost universally maintain∣ed. These (I say) are the late cockle and dornell that have sprung up, sowne by that ill One, since the light of reformation, so that the light of GODS word hath beene to them, as the Sun to the clay, to harden them more and more.* 1.86 As to the errours before the reformation, though they pretend anti∣quitie, it shall be found that some of them were un∣known to the church for many hundred years; and the most ancient of them hath nothing but an hu∣maine antiquitie, which being compared with Di∣vine antiquitie, is but a meer noveltie. Where was that doctrine of prayer for the dead,* 1.87 in the dayes of Irenaeus, who lived in the 180. year of God, and some others about these times; and long after, who thought the souls to rest in subterranean places,* 1.88 till the last Judgement? Where was the antiquitie of worshipping the Crosse, when Minucius Felix (who flourished in the 206. year of God) averreth in the person of Octavius his dialogist, that Christians did neither wish, nor worship crosses? Where was images in the church, when they were condemned in the coun∣cel, holden at Eliberis? And Epiphanius (who lived in the 370 year of God) seeing a vail, haying in it the

Picture of Christ, or some saint (as hee sayeth) hung without the door of the temple of Anablet••a, mo∣ved with an holy indignation, did cut the same in twaine, which doing is approven by Hierome. Was the worship of Angels received in the church,* 1.89 when the councill of Laodicea did prohibit the same, and Theodoret (who lived in the 430. year of God) in his commentar upon the 2 Col••ss. condemneth it like∣wise? Doeth not Gregorie,* 1.90 bishop of Rome, about the 600 yeare of God, writing to Serenus bisop of Marsilia, condemne the worship of images? Was the Saints worshipped in the church,* 1.91 when Augustine (who was in the 420. year of God) in his book de verarelig affirmeth, that they did honour the saints with charitie, and with noworship: And in his 22. book of the Citie of God, We name the Saints, saith he, when wee pray but we do not pray to them.* 1.92 Was not these books which now the Romane church accoun∣teth to be Canonick Scripture, esteemed to be A∣pocryph in the councell of Laodicca, and by Hie∣rome, in his prologue,* 1.93 called Gal••atus, and by the Christian church in these dayes? Was the impu∣tation of Christs righteousnesse unknowne to the Ancient church,* 1.94 when Augustine in his Enchiri∣dian ad Laurentium clearely averreth the same; as al∣so Bernard in the larter dayes. Was the title and power of Oecumenick or universall bishop received and approved in the church of Christ, when Grego∣rie the great did averre, that whosoever did assume that style, was either the Antichrist, or the fore••un∣n••r of the Antichrist▪* 1.95 Or was the supremacie of the Pope over the church acknowledged, when Po∣lycrates,

with the rest of the eastern bishops did re∣sist Victor,* 1.96 bishop of Ro••e: The holy Martyr Cy∣prian did resist St••phanus and Corn••lius, both bishops of Rome:* 1.97 And the bishops of Africk in the Milevi∣tan councell (whereat Augustine was present) did inhibite all transmarine appellations to the Sea of Rome? Was the doctrine of the substantiall chang∣ing of the bread in the body of Christ (nothing remaining of the bread, but naked accidents) re∣ceived and approved,* 1.98 when Theodoret plainly affirm∣eth, that the bread doth abide in its substance un∣changed? The same doeth Gelasius bishop of Rome after him,* 1.99 Bertrame, and Scotus, one of their chiefe schoolemen testisyeth, lib. 4. Senten. that before the Lateran councell, which was near twelve hundred years after Christ, transubstantiation was no article of Faith. In the Romane church, the innocent person,* 1.100 whether man or woman, is debarred of the bene∣fite of marriage after divorce. This was not of old, as is manifest out of Fathers,* 1.101 Councels, and Decrees of the bishops of Rome. Was auricular confession thought to bee of Divine authoritie, and neces∣sare for salvation, when Nectarius, a learned and god∣ly bishop of Constantinople, did abrogate the same, which also Chrysostome his successor did reject as unnecessare? The like did after him Cassianus, and in these our later ages Cardinall Cajetan, ••. Rhena∣nus, and Erasmus. Was the lording power of pre∣lates over Presbyters received, when they could de∣termine nothing without their consent, as is certaine out of Cyprian, and the fourth councell of Carthage▪ Why are Presbyters now debarred from a defini∣tive

voice in councell, which they had and enjoy∣ed in the Christian church, for many hundred years? As is manifest out of many Councels, as the second holden at Rome, and these of Eliberis, Sinuessa, the fifth Toletan;* 1.102 and that late Councel of Constans, as is related by AEnaeas Sylvius, in that hote contest which was between Panormitan and the Cardinal of Arels. Do not this day in the Romane church Archiman∣dritae, do not the generals of religious orders to this day voice in their Councels? And both of them are but Presbyters, no Prelats. These and ma∣ny mo pretended antiquities in the Romane Church are nothing but meer novelties.

As to the precise periode of time when every errour did enter into the Church, it is not requi∣site to be knowne.* 1.103 When the Scribes and Pharisees asked Christ Iesus of unlawfull divocre, preten∣ding antiquitie for the same; Christ answereth no other thing, but that it was not so from the begin∣ning. It is sufficient then for us, though we point not out the precise article of time, when errour did creep in into the Church, that it was not so from the beginning, as we have demonstrate. If they re∣ply that the precise period of time is known when Arrianisme, Nestorianisme, and other heresies had their beginning: I answere, though it hold in some, it will not hold in all. Who can designe the precise period of time of unlawfull divorce? Who can de∣signe the precise period of time of idolatrie▪ The Jewes against the word sacrifized upon Mountaines: but who knoweth the precise time? The Saducees be∣lieved neither Angel nor spirit, and the beginning of

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this damnable doctrine is not agreed upon. The Scribes and Pharisees leavened the word of God with their traditions and inventions: But the originall of these errours who can tell? Laicks were deprived of the cup at the communion, which is a breach of Christs institution: The private and solitare communion of the Priest, without the people, used daylie in the Romane church is contrare to the word of God, pra∣ctise of the Ancients, and Canons of Councels: and who knoweth the beginning thereof? The commu∣nion was given unto new borne children before the use of reason, and was universally received and ap∣proven in the dayes of Cyprian and Augustine, and who knoweth the originall of the same•• The cu∣stome of the church of old was first to enjoine re∣pentance, and after the performance of it to give absolution: But now in a preposterous order ab∣solution is first keeped, then penance imposed to be performed afterward: The beginning of this change who can tell? There was hereticks named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the source and fountaine from whence this heresie did spring, was unknowne. Shall we say that a man sick of a consumption, is not diseased because we know not when his disease began? The masse of errours wherewith the Ro∣mane Church is loadened, is called a Mysterie of iniquitie, because as a mysterie is dark, they came in d••rkly; And the good seed being sowen, the ill One is said to have sowen cockle and darnell in the night. Now as darnell and cockle while they are in the blade, can hardly, be discerned from wheat but in the fruit they are discerned of all: so the er∣rours

of the Romane Church, came in so ma••ked and disguised, that they were not perceived, but when they came to the fruit and maturity, then were they sensible to all that had eyes to see.

For clearing of this it is to be observed,* 1.104 that three wayes errours have beene introduced in the Romane Church: first, Secretly; next, openly, under∣colour of law, thirdly by force and violence. Se∣cretly invocation of Saints, crosses, images, purga∣torie, the sacrifice of the masse, authorizing of Apo∣cryp•• books, and many other corrupt and errone∣ous doctrines: these (I say) were brought in se∣cretly and mystically, by certaine degrees unknown at the first, till they did show themselves in their owne colours, when they came to the fruit and ma∣turity. Invocation of Saints had its originall from the festivall dayes dedicat to Saints, first in the church of Smyrna, for the commemoration of the mar∣tyrdome of Polyearpus bishop there; but it did not stay at a bare commemoration of the death of the martyre, and thanksgiving to God; but this my∣sterie grew from a commemoration to publick ban∣queting in the annuall festivities of Saints, and from publick banqueting to nomination in Church pray∣er, from nomination to Rhetorick compellation, and from that to invocation, and consequentlie to idolatrie. Likewise the signe of the crosse was u∣sed for a symbole of gloriation, that Christians were not ashamed, but did glorie in the crosse of Christ; then it became impetrative as a virtuall prayer for sanctification,* 1.105 thereafter operative for expelling of divels and diseases; and from aeriall crosses they

came to materiall crosse, and from a relative wor∣ship of them to a terminative inferiour worship, and from that to a divine worship. Images was also first received as ornaments to beautifie the church, there∣after as books to teach the unlearned, then they be∣came conduits only to convoy worship to the Sam∣plate, till at last they were adored. Prayer for the dead is not founded upon scripture, (as Epiphani∣us against Aërius confesseth) but upon tradition,* 1.106 which often is deceatfull and ever uncertaine: It was unknown to the apostles &c their disciples, and others succeding them, who thought the souls to rest se∣questrat in secret places,* 1.107 expecting the second co∣ming of Christ. Afterward, least the soule should seeme to be mortall and the Saints departed to be Gods (as witnesseth Epiphanius) they did broach this superstition, which was advanced by a new con∣ceit, that the souls: after this life did either reside in the outward porch of heaven before their entrie,* 1.108 or if they were in heaven, did not attaine at the first to the full fruition of God; which made Augustine to pray for his father Patricius and others, whom he affirmeth to be in the heavenly Hierusalem: and if they were in the heavenlie Hierusalem, why doth hee pray for them, but that they might (as hee thought) come more speedily to the full injoy∣ment of God. But the foolish braine of man eva∣nishing in fond speculations did conceive, that the souls not fully purged from sin. Flitting out of the tabernacles of this mortality, before they did attaine to the fruition of God, behooved to be purged by fire as most fit for that use: Whereupon was kind∣led

this fire of Purgatory, to wast and consume the moyens of the simple and credulous, and warme the kitchines of the Romane church▪ And it is to be observed, that this errour was not universally re∣ceived, for the Greek church to this day reject and condemne the same.* 1.109 As to altars, Bellarmine con∣fesseth, that there is no mention either, of Priest, or altar in scripture in the dayes of the Apostles; (for that, whereof is spoken, Heb. 13. 10. is Christ our altar in heaven, upon whom we offer our pray∣ers) and Minucius Felix, who lived in the 300 year of God, witnesseth, that Christians in his time had no altars nor images: And though Tertullian, who lived about that same time in the Latine Church, mentioneth an altar, yet it is to be understood, that there was then no sacrifice of the body of Christ, seeing the same author against Marcion cal∣leth the bread a figure or representative signe of the body of Christ; and that kneeling at the altar, re∣corded by him in his book, intituled, Of Repentance, importeth no ordinare bowing to the altar, but the humble gesture of a penitent, which was performed sometimes at the entrie of the church without, and sometimes within. With altars there came in sacri∣fices, first representative, and commemorative, then subjective by faith and prayer; then propitiatorie; and at last, the offering of Christ, under the naked speces of bread and wine. The Canonick Scriptures dyted by Divine inspiration, were first only read in the church, as is evident out of Justine Martyres apologie,* 1.110 Origen, and the councell holden at Laodicea, and other councels: But in the latter end of the 400

year of God, the reading of Apocrypha, in the kirk did open a doore to the reading of homilies, and they to the reading of the acts of Martyres, and thereafter the fabulous legends of Saints (fictitious for the most part) in stead of Gods word did sound in his church; and 〈◊〉〈◊〉 last, the reading of Apocry∣p••••, and humane writs in the church made, that these books called Apocrypha were esteemed Canonick, and of no lesse authoritie, then if they had beene dyted by the holy Ghost. Whereby we may clear∣ly perceive, how dangerous it is to give way to wil∣worship and humaine 〈…〉〈…〉, such as faiars dayes, crossing in baptisme, images, altars, reading of Apo∣crypha in the church, and the rest of the that Ro∣mishrubbish. Neither only after this manner secret∣ly, but openly errours were obtruded and imposed upon the church,* 1.111 under colour of law, by a prevail∣ing faction, to the regrate and grief of many good Christians, who did in private mourne, and accor∣ding to their power resist the same; as in the cor∣rupt councels, the second of Nice, Lateran; these of Constans, Florencs, &c. Besides this, thirdly,* 1.112 great way was made to superstition and idolatrie, when the Gregorean liturgie by violence, to the effusion of blood of many Saints, was inforced upon the Christian world. Tha•• have I declared, that the Romane antiquitie in religion is no antiquitie, but noveltie; as also when and how errours had their original, some closely and unknown in the ••owing and spring, till they came to maturitie; others ap∣pearing at the first in th••••r colours, were opposed by the Godly, which notwithstanding by a prevail∣ing

faction were established, some under pretext of law, others by violence,

It may seeme strange, that the Romane religion being contrare to grace, by the presumptuous merite of man;* 1.113 contrare to peace, by anxious doubtings, whereby they keep the souls of men in perpetuall suspensions being also contrare to reason and sense, as to maintaine a body without dimension, a subject without accidents, and accidents without a subject; contrare to all societie, by approving lying and equivocation; Contrare to the light of nature, dispensing with incestuous marriage. Contrare to magistracie, in freeing subjects from the oath of al∣leadgeance their native Prince, and teaching further man to scourge his body, kill his King, and eat his God: being (I say) such a religion, it may appear strange and admirable▪ that men of great learning and under∣standing, Thould be addicted and devoted thereto. But there be five reasons why it so falleth out:* 1.114 first, they have transformed (as I said) the glorie of 〈◊〉〈◊〉 Eternall. God into the similitude of corruptible fre∣atures, and God therefore hath infatua••, and given them over unto a reprobate minde, as he did the, Gentiles for the like sin; •• They are drunk with the cup of fornication of the Babylonish whoor, and as men drunk are bereaved and spoiled of their iudgement and understanding, so are they. ••. They worship images, the worshippers whereof (as saith the Psalmist) by Gods iustice are made like 〈◊〉〈◊〉 of them▪ and as the images have eyes and see 〈…〉〈…〉 and heare not, so are they. ••▪ Because the love of the Trueth is not in them, as the Lord gave over

the Jewws to strong delusions, so hath God done with them in Romane church, who are enemies to the word of God, forbidding the reading, use, and exercise thereof. Finally, God fayeth by Esay, be∣cause the Jewes did worship him after the precepts and traditions of men,* 1.115 that their understanding should bee blinded, that in hearing they should not heare, and seing they should not see: To this judge∣ment the Romane church, by their vaine inventions and traditions, have made them selves lyable.

For 〈◊〉〈◊〉 therefore, that we be not carried with the Current of errour to destruction, it is ex∣pedient, we beware of these fix rocks,* 1.116 whereupon many have made shipwrack of their faith, which are mentioned by the Apostle, Coloss 1. chap. to wit, Philosophie, Traditions, dead and unprofitable Ce∣remonies, called, the Rudiments of the world, Wil∣worship, pretended humilitie, and uncertaine specu∣lations. The church of Christ hath felt the wounds of all these, and is still bleeding therewith, crying for the help and hand of a pitifull and skilfull Phy∣siciar. The church was first wounded by Traditio∣nar••s: as by Papia••, the first of that number and others following; Then by Wilworship, as festivi∣ties and holy dayes to creatures and such like: More∣over by humane rites and ceremonies in the sacra∣ments, especially in baptisme as crossing, spitle, oyle, salt. &c. What errours were brought in by Platonicke Philosophie in the prime antiquitie by Ori∣gen and others, and in the latter ages by the Romish schoolemen; what be the uncertaine speculations of the hierarchie of the Angels, and pretended

humilitie of worshipping of angels, and mediating by them,* 1.117 dolefull experience doth testifie. Therefore let us beware of these rocks, and direct our course by the compasse of GODS word, which is of greater au∣thoritie by many degrees then the voice of the church, not in it self only,* 1.118 but in regard of us:* 1.119 for though the authoritie of John the baptist, the miracles of Christ, the testimonie of one sent from the dead,* 1.120 the voice of an Angell from Heaven, and the voyce of GOD heard of the disciples in the Mou••••, were of themselves divine and infallible; yet in re∣spect of us (as testifieth Peter) GOD will have his word to be of a more certaine authoritie.* 1.121 In it God hath judged and determined all contraversies, and his de∣cision registrate by the Prophets and Apostle•• conti∣nueth to the end of the world, and the duetie of the Kirk is to search out his decisive sentence, contei∣ned in the holy Scriptures, and apply the same. Our adversaries to ••id this divine authoritie of Gods written word, have forged four deceit full rules, Antiquitie, Councels, Traditions, and the voice of the Church, which being tryed shall be found no rules, for the rule of faith must be inf••lli∣ble; these are not so the Pha••••sees pretended Antiquitie, which Christ rejected;* 1.122 tradition, which also he re∣jected; the voice of the Church, even of the doctors that sate in Moses chair,* 1.123 the Lord bids the people beware of it, calling it the Leaven of the Pharisees, which he interpreteth to be the Doctrine of the Pha∣risees.* 1.124 Shall they alleadge Councels? Christ, His Apostles, and their doctrine were condemned in them•• yea, and even by the testimonie of our Ad∣versaries,

these rules shall prove no rules. The anci∣ent Doctors and Fathers of the kirk have erred in many things, which the Adversaries themselves confesse. The like they affirme of Councels. On traditions they never yet could agree: And as for the voice of the Church, which by their glosse and commentarie is the voice of the Pope, it hath beene by many of themselves condemned for heresie. Therefore let us come out of Babel, least we be per∣takers of her plagues.

By these plagues is understood her destruction, which shall not bee speedie, but a lent destruction, and by degres (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a con∣sumption importeth, a Thess 2) till at last she be to∣tally and eternally destroyed.* 1.125 For as the mysterie of iniquitie did grow, and advance by degrees, so shall it fall by degrees: It was conceived (as ho∣ly Scripture witnesseth) in the dayes of the Apo∣stles, it was quickned in the time of Victor, and did stirre more powerfully under Stephanus and Corneli∣us, bishops of Rome;* 1.126 more yet under Damasus, and others following; most strongly did it move in the time near the birth, under Leo the first: It was borme, and brought to the view of the World, by Boniface the third, upon whom the title of uni∣versall bishop was conferred▪ by Phocas Emperour, as a sythment, and satisfactorie price for the bloud of his Master Mauriti••••, cruelly, and treasonably shed. This bruid of iniquitie did grow, and was advanced much by the decay of the Greeke im∣pire, and donations of the western Emperours, till at last it came to the full hight and maturitie in

Hildebr and, in whom the Antichrist was so visible, that many of the Cleargie in France and Germanie, and others, did avow him to bee the Antichrist This destruction GOD shall bring to passe three wayes,* 1.127 as Wee learne out of holy Scripture: First, by the sword of the Spirit, 2 Thess•• chap. 2. vers. 8. Next, by the sword of the Kings on Earth, Revel. 17. chap. 16, and 17. verse Lastly, by the brightnesseof the Lords coming, 2 Thess. 2. 8. God also hath wounded her by the sword of the Spirit, first in rais∣ing up the Valdenses against her, of whom Frier Reinerius who wrote against them, thus reporteth, saying, That they were of all the most pernicious s••ct; for Antiquitie, some holding they were from the Apo∣stles time: for generality, there scarce being any nati∣on where they are not; And tastly, for shew of piety, in that they live justly before men, and believe all things touching GOD aright, and all the articles of the Creed, only they blaspheme, and hate the church of Rome. By these Vaidenss the Romane beast gote so deep a wound, that though by all meanes they laboured to cure the same, yet shall it not bee cu∣red, but waxeth more and more incurable; for the publick and open reformation begun by them, did not so wound that Beast, as the reformation by Wickleph, who did more, clearly espie, and more sharply refure the Mysterie of iniquitie,* 1.128 then others before him; and that reformation by Husse made the wound yet deeper, and after him by Luther and Zuinglius it was deepest of all; so this wound is incurable: And as the mysterie of iniquitie rose by degrees, so doeth it fall by degrees.

Neither doth the article' O help their cause, as if the Antichrist were one singular man, seing it is usuall in Scripture under one to comprehend ma∣ny. The woman in the Revelation, cloathed with the Sun, having the Moone under her feet,* 1.129 though shee be but one, representeth the Church, which is a collective body, and comprehendeth many. So the Angels in every one of the seven Churches is inter∣preted by many collectively,* 1.130 for many Pastors and Messengers of God. And every one of these four beasts recorded by Daniel, doth signifie not on•• singular King only, but a race of many Kings, and Kingdomes, as is clear by the 23. and 24. verses of the seventh chapter of Daniel:* 1.131 Yea, the Popes of Rome abuse the name of Peter, pretending his name to all their usurped tyrannie. Therefore it is that their large possessionm Italy are calleds Peters Patrimonie; their Pole-money collected sometimes out of England, Peters pence; And their Plen••tude of jurisdiction, they claime over the whole church Peters keyes; and that one rocke in a popish glosse, upon which they will have the church to be built, is a law∣full succession of the Bishops of Rome, which they affirme to have descended from Peter, the blessed Apostle, notwithstanding they be as far different from Peter in a doctrinall succession (which is the only true succession) as Cajaphas that condemned Christ was from holy Aaron, first high Priest of the Jewish nation. It may be haplie objected, that many Bishops of Rome were godly, and suffered martyredome for the Christian faith: I answere, that it is the antichrist and the antichristian King∣dome,

and not every person in that line that is appointed for destruction: for what is recorded of Victor, Lee the first, and others, who being tickled with the itch of ambition, aspired to a supremacie over the church, doth not argue them to be repro∣bates, but men compassed with infirmities, Who were building Babylon, not knowing that they were building Babylon; even as faithfull Gideon▪ when he was making his Ephod of the ear-ring given him of the spoile of the Midianites was erecting a monument of idolatrie to the destruction of his house, and knew not he was so doing: So the Bishops in affecting Soveraignitie, were ignorantly promo∣ving the antichristian Kingdome, which God ap∣pointeth to destruction, Therefore

Come of Babylon, the mother of whoredomes and abominati∣ons, seated upon the seven imperiall mountaines, where the whoore doth ••eside, eleathed in purple, dye••d in the bloud of the Saints, having in her hand the golden cuppe of fornications, making the world drunk therewith, teaching and commanding doctrine of diwels; forbidding the reading of the holy Scriptur••; mutilating and depra••ing the Sa∣craments, mu••••••ting up the worship of GOD in an unknowne language, teaching for the word of GOD the vaine traditions of men, approving lyes, equi∣vocations, and mentall reservations, allowing and dis∣pensing with incests▪ to lerating filthie stewer and b••••••∣die houses, depressing grace, extolling nature: dep••sing Kings, and disposing of their kingdomes, transforma∣ing the glory of the incorruptible GOD, into the like∣nesse of corruptible things; worsipping images, and

de••••ying creatures and commiting all mann•••• of abomi nations: Come out (I say) from this Baby∣lon, least being partaker•• of her si••••, yee recet•••• al∣so of her plaguos.

For as there is no fellowship be∣tweene light and darknesse, God and Belial; so neither betweene Babylon and Sion; and whosoever doe attempt any reconciliation with Rome, are factors for the Man of Sinne, and Panders for the whoore of Babylon, to bring us back to her breasts, and bosome againe.

We of this nation are greatly obliedged to God, who as he hath given to us, to be ever free and unconquered to this day, so did he honourus with the first Christian Kings; for that which is repor∣ted of Lucius (with nevernce of the Authors) seem∣eth fabulos, that a tributarie. Kings living under persecuting Emperours, durst publickly avow the Christian faith, and more also to be so daring as to change the twentie five chief Pagan Priesthoods of South Britinie, and three Archpreisthoods, (London then being on of the three) into twentie five bishopricks, and three archbishopriocks; which had beene more then to disclaime any subjection to the Romane Empire: I say therefore that as God honoured this nation with the first Christian kings,* 1.132 (as witnesseth Tertullian and Abbas Clunicensis ad Bernardum) so also in the latter dayes with the most pure and perfect Reformation, that we did not only concure with other reformed Churches to burne the flesh of the whoore; but to hate her spotted gar∣ments. Our duety therefore is to be thankfull to God for his great mercie, and not to looke backe

againe to Babel, and when any is coming out of Ba∣bel (as to Day this straying Sheep now returneth to Christs sheepfold) to rejoice, as that Sheep∣heard, when the lost sheep was brought home; and as the Father at the returning of his prodigall son, and as the Angels of Heven rejoice at the Con∣version of sinners; so let Us this Day rejoice at the conversion of this sinner, and therefore ren∣dering glorie unto God the Father, Son, and holy Ghost, We close this present Exhorta∣tion, giving place unto this Convert, by his publick confession, in all your pre∣sence to glorifie GOD, who hath brought him out of Babylon to Sion, where I pray God he may continue, till he see the Lord in that heavely Sion, and enjoy Him, in whose presence is the ful∣nesse of joy for ever and ever; Amen.

FINIS.

Notes

• * 1.1

  Genes. 4. 14.
• * 1.2

  Genes. 19. 2
• * 1.3

  Euseb. lib. 3. cap. 5
• * 1.4

  A Com∣mand to come out of Babel.
• * 1.5

  Our depar∣ture from the church of Rome.
• * 1.6

  Why Je∣sus Christ made not secession from the Iewish ••y∣nagogue.
• * 1.7

  Free electi∣on & per∣severance of the Saints.
• * 1.8

  Ioh. 13. 1
• * 1.9

  Heb. 9. 24
• * 1.10

  Eph. 1. 13
• * 1.11

  Math. 24. 4
• * 1.12

  Rom. 11. 29
• * 1.13

  Rom. 8. 30
• * 1.14

  1 Pet. 5. 7
• * 1.15

  1 Cor. 13. 8
• * 1.16

  1 Ioh. 3. 9
• * 1.17

  Ioh. 10. 28
• * 1.18

  Gen. 12. 1
• * 1.19

  1 King. 17. 8
• * 1.20

  2 King. 5. 9
• * 1.21

  Mat. 9. 9
• * 1.22

  Act. 9. 3
• * 1.23

  Rome is Babylon, Egypt, and Sodome.
• * 1.24

  Revel. 11. 8.
• * 1.25

  Ioan. de la Casa, arch. bisho•• of Beneven∣tanum.
• * 1.26

  Chron. 19 19.
• * 1.27

  Bernar. de Consid. lib. 2.
• * 1.28

  What it is to come out of Ba∣bylon.
• * 1.29

  The true church in Babylon, but not of Babylon.
• * 1.30

  Three sort of belee∣vers in Ba∣bylon.
• * 1.31

  Roderic. Archiep. Tolet. lib. 6. cap. 25. Beda de reb. gest. Angl. lib. 2.
• * 1.32

  Melchior Haimins∣fild. Gol∣dast. lib. Imperial. Decret.
• * 1.33

  Author vi∣tae Hen. 4. Aventin. lib. 5. An∣••••l. Boior.
• * 1.34

  How an a∣dulterous kirk may beget chil∣dren to GOD.
• * 1.35

  Matth. 16. 5. and 23. 2, 3.
• * 1.36

  Gods chil∣dren know his voice. John. 10. 3.
• * 1.37

  Reasons wherefore wee would come out of ••abel.
• * 1.38

  The sins of Babylon wherefore shee is de∣stroyed. Math. Pa∣ris.
• * 1.39

  Hist. Val∣deni.
• * 1.40

  Babylons Pride.
• * 1.41

  Crueltie of the church of Rome.
• * 1.42

  Persecution against the Christian Church.
• * 1.43

  The Ro∣mi•• perse∣cution ex∣ceedeth all the former.
• * 1.44

  The deceit and craft of the Ro∣mi••h kirk.
• * 1.45

  Deceit to catch the moyens of men.
• * 1.46

  Craft to ensnair the lives of men.
• * 1.47

  Thuā. hist.
• * 1.48

  Craft to rule over the souls & secrets.
• * 1.49

  Craft to binde the conscience.
• * 1.50

  Euseb. hist. Eccles. lib. 7. cap. 24. Bed. de tempor.
• * 1.51

  Opt. Mil. lib. 3.
• * 1.52

  The ido∣latry of the Romane kirk.
• * 1.53

  What i∣dolatrie is.
• * 1.54

  The sorts of idolatry.
• * 1.55

  Romish i∣dolatrie in respect of the Crea∣tor.
• * 1.56

  Aquin 3. parte.
• * 1.57

  Romi h••i∣dolatrie in respect of the crea∣tures.
• * 1.58

  Epiphan. 1. 3. heres. ••9
• * 1.59

  Bonaven∣tura his horrible i∣dolatrie.
• * 1.60

  Bellar∣mins blas∣phemous speach.
• * 1.61

  Vazquez in 3. part. Thomae, tom. 1. disp. 110. cap. 3. his divel∣lish idola∣trie.
• * 1.62

  Heresies against Faith.
• * 1.63

  2 Tim. 3. 15, 16, 17••
• * 1.64

  2 Tim. 3. 16.
• * 1.65

  Eph. 2. 20
• * 1.66

  Hebr. 7. 24.
• * 1.67

  Heb. 7. 27, 28.
• * 1.68

  Heb. 8. 1, 2 and 10. 12
• * 1.69

  Heb. 9. 12. and 10. 18
• * 1.70

  Luk 17. 10
• * 1.71

  2 Cor. 4. 1••
• * 1.72

  Psal. 44. ••
• * 1.73

  Act. 4. 12
• * 1.74

  Gen. 1. 27
• * 1.75

  2 Cor. 3. 5
• * 1.76

  Ephes. 2. 1
• * 1.77

  Ezech. 11. 19. and 36 26.
• * 1.78

  Gen. 6. 5.
• * 1.79

  1 Cor. 12. 3
• * 1.80

  1 Cor. 4. 7
• * 1.81

  Rom. 9. 16
• * 1.82

  Rom. 15. 18
• * 1.83

  Iam. 1. 17
• * 1.84

  Heresies against the whole law
• * 1.85

  Romish errours & abuses sinc the refor∣mation.
• * 1.86

  Romish errors be∣fore the re∣formation
• * 1.87

  Iren. in fi∣ne lib. 5. ad∣versus he∣res.
• * 1.88

  Iustin. Mar tyr. l. quaest qu. 76. Tertul. cō tra Marc l. 4. aug. en∣chir. c. 41 lib. 8.
• * 1.89

  Hieron. tem. 2. ep. 60.
• * 1.90

  Greg. lib. 9. ep. 9.
• * 1.91

  Aug. deve∣ra rel. cap. 55. lib. 2. charitate, non servi∣cute.
• * 1.92

  Aug. No∣minamus, non invo∣camus san•• ctos.
• * 1.93

  Laodic. Concil. can. ult.
• * 1.94

  ••ernard. serm. 2••. in Cant. & ••erm. 23. in Cant.
• * 1.95

  Euseb. 1. 5. cap. 23.
• * 1.96

  Euseb. 1. 7. cap. 3.
• * 1.97

  Concil. M••ev. 2. can. 22.
• * 1.98

  Theod di∣alog. 2. or∣thou. re••p.
• * 1.99

  Celas. de 2. natur in Christ. adverius Euty chen.
• * 1.100

  Cyp•• ep. 6 & ep. 44. edit. Pam∣mel.
• * 1.101

  Ambros. 7. cap. in Deciet. Gratian. caus. 32. quest. 7. Soc. lib. 5 Chrys. ho de po••nit. & confe••. Renan. in com. Tert de poen. Cassian. lib▪ 20. Collat. cap. 8.
• * 1.102

  Binnius & Garsius.
• * 1.103

  The pre∣cise period of time when ma∣ny heresies did enter, unknown.
• * 1.104

  Three wayes whereby errors wer introdu∣ced in the church: 1. closely, & secretly. Euseb. lib. 4. histor. Augustin. lib. 4. Con∣fes. cap. 2. & de civit. Dei. lib. 9. cap. ult. A custome borrowed from Pa∣gans. look Tertul. de testimonio animae, in the word, Myttaea, so called by Pammeli∣us, or ra∣ther Myt∣tia, by De la Cerda.
• * 1.105

  Bellar. de Cruce.
• * 1.106

  Chrysost. hom. 24. in 1 Corin. lo∣cum hunc appellat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.107

  Bernard. Apoc. 6. & Psal. 84. How plea∣sant arethy taberna∣cles, &c.
• * 1.108

  Tres in∣quit esse a∣nimarum status: 1. in taberna∣culis, 2. in atriis; 3. in domo Dei, i. in beati∣tudine cō∣summata, Aug. con∣fes.l. 9. c. 13
• * 1.109

  Bellar. de Missa, l. 1. c. 17.
• * 1.110

  Origen in Exod.
• * 1.111

  Errours openly ob∣truded to the kirk.
• * 1.112

  Errours inforced upon the church.
• * 1.113

  How ab∣surd Pope∣rie is.
• * 1.114

  Five rea∣sons why the romish doctorsare demented.
• * 1.115

  Esai 29. 13 14.
• * 1.116

  Six rocks causing the romanists make ship∣wracke of their faitsi
• * 1.117

  Scripture perficerule of faith.
• * 1.118

  Ioh. 5. 39, and 47.
• * 1.119

  Luk. 16. 31
• * 1.120

  Gal. 1. ••8.
• * 1.121

  2 Pet. 1. 19
• * 1.122

  Matt. 5. 43
• * 1.123

  Matth. 15.
• * 1.124

  Matth. 16. 6. and 12.
• * 1.125

  The de∣struction of Rome by degrees.
• * 1.126

  The rising of the An∣tichrist by degrees.
• * 1.127

  Three waies God is to de∣stroy the Antichrist
• * 1.128

  The woūd of the A∣pocalyp∣tick beast ineurable.
• * 1.129

  Revel. 12. 1.
• * 1.130

  Dan. 7. 3
• * 1.131

  The anti∣christ not a singulare person, but a lineall succession in that proud hi∣erarchie.
• * 1.132

  Kings of Scotland most anci∣ent Chri∣stiā kings.